1 I cry with my voice to Yahweh. With my voice, I ask Yahweh for mercy.
2 I pour out my complaint before him. I tell him my troubles.
3 When my spirit was overwhelmed within me, you knew my route. On the path in which I walk, they have hidden a snare for me.
4 Look on my right, and see; for there is no one who is concerned for me. Refuge has fled from me. No one cares for my soul.
5 I cried to you, Yahweh. I said, “You are my refuge, my portion in the land of the living.”
6 Listen to my cry, for I am in desperate need. Deliver me from my persecutors, for they are too strong for me.
7 Bring my soul out of prison, that I may give thanks to your name. The righteous will surround me, for you will be good to me.
KJVKing James Version
1 I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication.
2 I poured out my complaint before him; I shewed before him my trouble.
3 When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me.
4 I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul.
5 I cried unto thee, O LORD: I said, Thou art my refuge and my portion in the land of the living.
6 Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I.
7 Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me.
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JPSJPS Tanakh (1917)
1 (142-1) Maschil of David, when he was in the cave; a Prayer. (142-2) With my voice I cry unto the LORD; with my voice I make supplication unto the LORD.
2 (142-3) I pour out my complaint before Him, I declare before Him my trouble;
3 (142-4) When my spirit fainteth within me — Thou knowest my path — in the way wherein I walk have they hidden a snare for me.
4 (142-5) Look on my right hand, and see, for there is no man that knoweth me; I have no way to flee; no man careth for my soul.
5 (142-6) I have cried unto Thee, O LORD; I have said: 'Thou art my refuge, my portion in the land of the living.'
6 (142-7) Attend unto my cry; for I am brought very low; deliver me from my persecutors; for they are too strong for me.
7 (142-8) Bring my soul out of prison, that I may give thanks unto Thy name; the righteous shall crown themselves because of me; for Thou wilt deal bountifully with me.
Psalms 143:11(v7)Revive me, Yahweh, for your name’s sake. In your righteousness, bring my soul out of trouble.
Romans 8:26(v2)In the same way, the Spirit also helps our weaknesses, for we don’t know how to pray as we ought. But the Spirit himself makes intercession…
Psalms 146:7(v7)who executes justice for the oppressed; who gives food to the hungry. Yahweh frees the prisoners.
Isaiah 26:16(v2)Yahweh, in trouble they have visited you. They poured out a prayer when your chastening was on them.
Psalms 7:6-7(v7)Arise, Yahweh, in your anger. Lift up yourself against the rage of my adversaries. Awake for me. You have commanded judgment. Let the…
Show all 97 cross-references
Psalms 30:8(v1)I cried to you, Yahweh. I made supplication to the Lord:
Psalms 57:1(v1)Be merciful to me, God, be merciful to me, for my soul takes refuge in you. Yes, in the shadow of your wings, I will take refuge, until…
Psalms 141:1(v1)Yahweh, I have called on you. Come to me quickly! Listen to my voice when I call to you.
Jeremiah 30:17(v4)For I will restore health to you, and I will heal you of your wounds,” says Yahweh; “because they have called you an outcast, saying, ‘It…
Philippians 4:6-7(v2)In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. And the peace…
1 Samuel 24:3(v1)He came to the sheep pens by the way, where there was a cave; and Saul went in to relieve himself. Now David and his men were staying in…
1 Chronicles 4:10(v1)Jabez called on the God of Israel, saying, “Oh that you would bless me indeed, and enlarge my border! May your hand be with me, and may you…
Psalms 13:6(v7)I will sing to Yahweh, because he has been good to me.
Psalms 31:11(v4)Because of all my adversaries I have become utterly contemptible to my neighbors, a horror to my acquaintances. Those who saw me on the…
Psalms 62:8(v2)Trust in him at all times, you people. Pour out your heart before him. God is a refuge for us.
Psalms 77:1-2(v1)My cry goes to God! Indeed, I cry to God for help, and for him to listen to me. In the day of my trouble I sought the Lord. My hand was…
Psalms 88:18(v4)You have put lover and friend far from me, and my friends into darkness.
Psalms 140:5(v3)The proud have hidden a snare for me, they have spread the cords of a net by the path. They have set traps for me.
Psalms 141:9(v3)Keep me from the snare which they have laid for me, from the traps of the workers of iniquity.
2 Timothy 4:17(v5)But the Lord stood by me and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear.…
Hebrews 5:7(v2)He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from…
1 Samuel 1:15-16(v2)Hannah answered, “No, my lord, I am a woman of a sorrowful spirit. I have not been drinking wine or strong drink, but I poured out my soul…
Job 19:13-19(v4)“He has put my brothers far from me. My acquaintances are wholly estranged from me. My relatives have gone away. My familiar friends have…
Psalms 16:5(v5)Yahweh assigned my portion and my cup. You made my lot secure.
Psalms 18:4-6(v2)The cords of death surrounded me. The floods of ungodliness made me afraid. The cords of Sheol were around me. The snares of death came on…
Psalms 27:13(v5)I am still confident of this: I will see the goodness of Yahweh in the land of the living.
Psalms 28:2(v1)Hear the voice of my petitions, when I cry to you, when I lift up my hands toward your Most Holy Place.
Psalms 32:1(v1)Blessed is he whose disobedience is forgiven, whose sin is covered.
Psalms 54:1(v1)Save me, God, by your name. Vindicate me in your might.
Psalms 61:2(v3)From the end of the earth, I will call to you when my heart is overwhelmed. Lead me to the rock that is higher than I.
Psalms 79:8(v6)Don’t hold the iniquities of our forefathers against us. Let your tender mercies speedily meet us, for we are in desperate need.
Psalms 102:1-28(v2)Hear my prayer, Yahweh! Let my cry come to you. Don’t hide your face from me in the day of my distress. Turn your ear to me. Answer me…
Psalms 143:4(v3)Therefore my spirit is overwhelmed within me. My heart within me is desolate.
Isaiah 61:1(v7)The Lord Yahweh’s Spirit is on me, because Yahweh has anointed me to preach good news to the humble. He has sent me to bind up the broken…
Jeremiah 18:22(v3)Let a cry be heard from their houses when you bring a troop suddenly on them; for they have dug a pit to take me and hidden snares for my…
Matthew 26:56(v4)But all this has happened that the Scriptures of the prophets might be fulfilled.” Then all the disciples left him and fled.
Mark 14:33-36(v3)He took with him Peter, James, and John, and began to be greatly troubled and distressed. He said to them, “My soul is exceedingly…
Acts 2:24(v7)whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it.
James 5:11(v7)Behold, we call them blessed who endured. You have heard of the perseverance of Job, and have seen the Lord in the outcome, and how the…
Job 23:10(v3)But he knows the way that I take. When he has tried me, I will come out like gold.
Psalms 1:6(v3)For Yahweh knows the way of the righteous, but the way of the wicked shall perish.
Psalms 9:14(v7)that I may show all of your praise. I will rejoice in your salvation in the gates of the daughter of Zion.
Psalms 22:14(v3)I am poured out like water. All my bones are out of joint. My heart is like wax. It is melted within me.
Psalms 31:4(v3)Pluck me out of the net that they have laid secretly for me, for you are my stronghold.
Psalms 35:7-8(v3)For without cause they have hidden their net in a pit for me. Without cause they have dug a pit for my soul. Let destruction come on him…
Psalms 42:4(v2)These things I remember, and pour out my soul within me, how I used to go with the crowd, and led them to God’s house, with the voice of…
Psalms 56:6(v3)They conspire and lurk, watching my steps. They are eager to take my life.
Psalms 73:26(v5)My flesh and my heart fails, but God is the strength of my heart and my portion forever.
Psalms 77:3(v3)I remember God, and I groan. I complain, and my spirit is overwhelmed.
Psalms 91:2(v5)I will say of Yahweh, “He is my refuge and my fortress; my God, in whom I trust.”
Psalms 91:9-10(v5)Because you have made Yahweh your refuge, and the Most High your dwelling place, no evil shall happen to you, neither shall any plague come…
Psalms 102:4(v3)My heart is blighted like grass, and withered, for I forget to eat my bread.
Psalms 139:2-4(v3)You know my sitting down and my rising up. You perceive my thoughts from afar. You search out my path and my lying down, and are acquainted…
Lamentations 3:24(v5)“Yahweh is my portion,” says my soul. “Therefore I will hope in him.”
John 16:32(v5)Behold, the time is coming, yes, and has now come, that you will be scattered, everyone to his own place, and you will leave me alone. Yet…
1 Samuel 22:1-2(v1)David therefore departed from there, and escaped to Adullam’s cave. When his brothers and all his father’s house heard it, they went down…
1 Samuel 27:1(v4)David said in his heart, “I will now perish one day by the hand of Saul. There is nothing better for me than that I should escape into the…
Psalms 17:3(v3)You have proved my heart. You have visited me in the night. You have tried me, and found nothing. I have resolved that my mouth shall not…
Psalms 56:13(v5)For you have delivered my soul from death, and prevented my feet from falling, that I may walk before God in the light of the living.
Psalms 69:20(v4)Reproach has broken my heart, and I am full of heaviness. I looked for some to take pity, but there was none; for comforters, but I found…
Psalms 88:8(v4)You have taken my friends from me. You have made me an abomination to them. I am confined, and I can’t escape.
Psalms 116:6(v6)Yahweh preserves the simple. I was brought low, and he saved me.
Psalms 116:7(v7)Return to your rest, my soul, for Yahweh has dealt bountifully with you.
Psalms 119:17(v7)Do good to your servant. I will live and I will obey your word.
Psalms 119:57(v5)Yahweh is my portion. I promised to obey your words.
Psalms 136:23(v6)who remembered us in our low estate; for his loving kindness endures forever;
Psalms 142:1(v7)I cry with my voice to Yahweh. With my voice, I ask Yahweh for mercy.
Matthew 22:15(v3)Then the Pharisees went and took counsel how they might entrap him in his talk.
2 Timothy 4:16(v4)At my first defense, no one came to help me, but all left me. May it not be held against them.
Hebrews 11:38(v1)of whom the world was not worthy—wandering in deserts, mountains, caves, and the holes of the earth.
1 Samuel 23:11-13(v4)Will the men of Keilah deliver me up into his hand? Will Saul come down, as your servant has heard? Yahweh, the God of Israel, I beg you,…
1 Samuel 23:19-20(v4)Then the Ziphites came up to Saul to Gibeah, saying, “Doesn’t David hide himself with us in the strongholds in the woods, in the hill of…
Psalms 9:3(v7)When my enemies turn back, they stumble and perish in your presence.
Psalms 17:1(v6)Hear, Yahweh, my righteous plea; Give ear to my prayer, that doesn’t go out of deceitful lips.
Psalms 31:8(v7)You have not shut me up into the hand of the enemy. You have set my feet in a large place.
Psalms 34:2(v7)My soul shall boast in Yahweh. The humble shall hear of it and be glad.
Psalms 46:1(v5)God is our refuge and strength, a very present help in trouble.
Psalms 62:6-7(v5)He alone is my rock and my salvation, my fortress. I will not be shaken. My salvation and my honor is with God. The rock of my strength,…
1 Samuel 24:14(v6)Against whom has the king of Israel come out? Whom do you pursue? A dead dog? A flea?
Job 11:20(v4)But the eyes of the wicked will fail. They will have no way to flee. Their hope will be the giving up of the spirit.”
Psalms 3:1(v6)Yahweh, how my adversaries have increased! Many are those who rise up against me.
Psalms 18:17(v6)He delivered me from my strong enemy, from those who hated me; for they were too mighty for me.
Psalms 22:21-27(v7)Save me from the lion’s mouth! Yes, you have rescued me from the horns of the wild oxen. I will declare your name to my brothers. Among the…
Psalms 38:19(v6)But my enemies are vigorous and many. Those who hate me without reason are numerous.
Psalms 46:7(v5)Yahweh of Armies is with us. The God of Jacob is our refuge.
Psalms 46:11(v5)Yahweh of Armies is with us. The God of Jacob is our refuge.
Psalms 57:3-4(v6)He will send from heaven, and save me, he rebukes the one who is pursuing me. God will send out his loving kindness and his truth. My soul…
Psalms 59:3(v6)For, behold, they lie in wait for my soul. The mighty gather themselves together against me, not for my disobedience, nor for my sin,…
Psalms 88:4-8(v7)I am counted among those who go down into the pit. I am like a man who has no help, set apart among the dead, like the slain who lie in the…
Psalms 119:74(v7)Those who fear you will see me and be glad, because I have put my hope in your word.
Psalms 143:7(v6)Hurry to answer me, Yahweh. My spirit fails. Don’t hide your face from me, so that I don’t become like those who go down into the pit.
Jeremiah 25:35(v4)The shepherds will have no way to flee. The leader of the flock will have no escape.
Romans 8:33(v6)Who could bring a charge against God’s chosen ones? It is God who justifies.
Romans 8:37(v6)No, in all these things, we are more than conquerors through him who loved us.
Psalms 44:24-26(v6)Why do you hide your face, and forget our affliction and our oppression? For our soul is bowed down to the dust. Our body clings to the…
Psalms 107:41-42(v7)Yet he lifts the needy out of their affliction, and increases their families like a flock. The upright will see it, and be glad. All the…
Psalms 143:3(v6)For the enemy pursues my soul. He has struck my life down to the ground. He has made me live in dark places, as those who have been long…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (25 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv1, 3, 4, 51. I cried In the Hebrew the verb is…
1. I cried In the Hebrew the verb is in the future — “I will cry;” but as that language has no present tense, it frequently uses for it the past and future promiscuously. Bishop Horne, therefore, renders in the present all the verbs in this Psalm, which Calvin translates in the past, except the verbs in the two first verses, which he renders in the future. Translators, however, in general concur with Calvin, and we think justly, the Psalm, as we conceive, being a recollection of the substance of the prayers he addressed to God while in the cave of En-gedi, but which it cannot be supposed he had then an opportunity of committing to writing.
He tells us still more clearly in the next verse that he disburdened his ears unto God. To pour out one’s thoughts and tell over his afflictions implies the reverse of those perplexing anxieties which men brood over inwardly to their own distress, and by which they torture themselves, and are chafed by their afflictions rather than led to God; or it implies the reverse of those frantic exclamations to which others give utterance who find no comfort in the superintending providence and care of God. In short, we are left to infer that while he did not give way before men to loud and senseless lamentations, neither did he suffer himself to be tormented with inward and suppressed cares, but made known his grief’s with unsuspecting confidence to the Lord.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv1, 3, 4, 5, 7David’s patience and instant prayer to God condemneth their…
David’s patience and instant prayer to God condemneth their wicked rage, which in their troubles either despair and murmur against God, or else seek to others than to God, to have redress in their miseries.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv1–7Psa 142:1 « Maschil of David; A Prayer when…
Psa 142:1 « Maschil of David; A Prayer when he was in the cave. » I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication.
When he was in the cave] sc. Of Engedi, 1Sa 24:1 Loquitur in spelunca, sed prophetat in Christo, saith Hilary.
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Ver. 1. I cried unto the Lord with my voice] sc. Of my heart, and more with my mind than mouth; for if he had been heard, he had been taken up by the enemy. Thus Moses cried, but uttered nothing, Exo 14:15, Egit vocis silentio, ut corde clamaret (Aug.). Thus Christ cried, Heb 5:7.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv1, 2, 3, 4, 5, 7With my voice; either,
With my voice; either,
1. With the voice of my soul. But so this addition would be superfluous, and much more the repetition of it, because that is necessarily implied in the former word,
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I cried, and in the following, I make my supplication. Or rather,
2. With my corporeal voice, which the fervour of my soul forced me to use, when I could not do it without some danger, the enemy being at the mouth of the cave. And so this addition is emphatical, and therefore is repeated. But it is probable that David spoke with a low voice; and that he might do so without very great danger, is manifest from that discourse which passed between David and his men, even when Saul was entered into the cave, 1Sa 24:4-7.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn vv1, 4Whether it was in the cave of Adullam, or…
Whether it was in the cave of Adullam, or that of Engedi, that David prayed this prayer, is not material; it is plain that he was in distress. It was a great disgrace to so great a soldier, so great a courtier, to be put to such shifts for his own safety, and a great terror to be so hotly pursued and every moment in expectation of death; yet then he had such a presence of mind as to pray this prayer, and, wherever he was, still had his religion about him. Prayers and tears were his weapons, and, when he durst not stretch forth his hands against his prince, he lifted them up to his God. There is no cave so deep, so dark, but we may out of it send up our prayers, and our souls in prayer, to God. He calls this prayer Maschil - a psalm of instruction, because of the good lessons he had himself learnt in the cave, learnt on his knees, which he desired to teach others. In these verses observe,
I. How David complained to God, Psa 142:1, Psa 142:2. When the danger was over he was not ashamed to own (as great spirits sometimes are) the fright he had been in and the application he had made to God. Let no men of the first rank think it any diminution or disparagement to them, when they are in affliction, to cry to God, and to cry like children to their parents when any thing frightens them. David poured out his complaint, which denotes a free and full complaint; he was copious and particular in it. His heart was as full of his grievances as it could hold, but he made himself easy by pouring them out before the Lord; and this he did with great fervency: He cried unto the Lord with his voice, with the voice of his mind (so some think), for, being hidden in the cave, he durst not speak with an audible voice, lest that should betray him; but mental prayer is vocal to God, and he hears the groanings which cannot, or dare not, be uttered, Rom 8:26. Two things David laid open to God, in this complaint: - 1. His distress. He exhibited a remonstrance or memorial of his case: I showed before him my trouble, and all the circumstances of it. He did not prescribe to God, nor show him his trouble, as if God did not know it without his showing; but as one that put a confidence in God, desired to keep up communion with him, and was willing to refer himself entirely to him, he unbosomed himself to him, humbly laid the matter before him, and then cheerfully left it with him. We are apt to show our trouble too much to ourselves, aggravating it, and poring upon it, which does us no service, whereas by showing it to God we might cast the care upon him who careth for us, and thereby ease ourselves. Nor should we allow of any complaint to ourselves or others which we cannot with due decency and sincerity of devotion make to God, and stand to before him. 2. His desire. When he made his complaint he made his supplication (Psa 142:1), not claiming relief as a debt, but humbly begging it as a favour. Complainants must be suppliants, for God will be sought unto.
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II. What he complained of: "In the way wherein I walked, suspecting no danger, have they privily laid a snare for me, to entrap me." Saul gave Michal his daughter to David on purpose that she might be a snare to him, Sa1 18:21. This he complains of to God, that every thing was done with a design against him. If he had gone out of his way, and met with snares, he might have thanked himself; but when he met with them in the way of his duty he might with humble boldness tell God of them.
III. What comforted him in the midst of these complaints (Psa 142:3): "When my spirit was overwhelmed within me, and ready to sink under the burden of grief and fear, when I was quite at a loss and ready to despair, then thou knewest my path, that is, then it was a pleasure to me to think that thou knewest it. Thou knewest my sincerity, the right path which I have walked in, and that I am not such a one as my persecutors represent me. Thou knewest my condition in all the particulars of it; when my spirit was so overwhelmed that I could not distinctly show it, this comforted me, that thou knewest it, Job 23:10. Thou knewest it, that is, thou didst protect, preserve, and secure it," Psa 31:7; Deu 2:7.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv1–7I cried unto the Lord with my voice,.... With…
I cried unto the Lord with my voice,.... With the voice of his soul, in the language of his mind, mentally, as Moses and Hannah cried unto the Lord when no voice was heard, or articulate sounds expressed, since this prayer was put up to the Lord in the cave where Saul was; though it might have been delivered before he came into it, while he and his men were at the mouth of it, which threw David into this distress; besides the cave was so large as to hold David and his six hundred men without being seen by Saul, and who could discourse together, as David and his men did, without being heard by Saul while he was in it; and so this psalm or prayer might be spoken vocally, though he was there;
with my voice unto the Lord did I make, my supplication: the same thing in other words; "crying" is explained by making "supplication", which is praying to the Lord in an humble manner for grace and mercy, and not pleading merit and worthiness.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv1, 3, 4, 5, 7David complains to God and trusts in him, ver.…
David complains to God and trusts in him, ver. 1-7 Maschil of David; A prayer when he was in the cave.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv1, 3, 4, 5, 6, 7The psalmist, in great distress and difficulty, calls upon
PSALM CXLII
The psalmist, in great distress and difficulty, calls upon
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God, 1-7.
NOTES ON PSALM CXLII
The title says, "An Instruction of David," or a Psalm of David giving instruction; "A Prayer when he was in the cave."
David was twice in great peril in caves.
1. At the cave of Adullam, when he fled from Achish, king of Gath, 1Sa 22:1.
2. When he was in the cave of En-gedi, where he had taken refuge from the pursuit of Saul; and the latter, without knowing that David was in it, had gone into it on some necessary occasion, 1Sa 24:1-3.
If the inscription can be depended on, the cave of En-gedi is the most likely of the two, for the scene laid here. But were there doubts concerning the legitimacy of the title, I should refer the Psalm to the state of the captives in Babylon, to which a great part of the Psalms refer. Bishop Horsley calls it "A Prayer of the Messiah taken and deserted." It may be so: but where is the evidence, except in the conjectural system of Origen.
Verse 1. I cried unto the Lord] See on the first verse of the preceding Psalm.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv1, 3, 4, 5, 6Psa 142:1-2. I cried unto the Lord, &c. —…
Psa 142:1-2. I cried unto the Lord, &c. — Hebrew, אזעק, I will cry unto the Lord — The words express the resolution he formed, when all human help failed, to have recourse again, as he often had had before, unto God in prayer, whom he had repeatedly made his refuge and strength, and found to be his present help in trouble. Unto the Lord did I make, &c. — Rather, will I make my supplication: I poured out, I will pour out my complaint — Namely, fully, fervently, and confidently. All these verses are in the future tense. “The state of David, in the cave of Adullam, was a state of utter destitution. Persecuted by his own countrymen, dismissed by Achish, and not yet joined by his own relations, or any other attendants, he took refuge in the cave, and was there alone. But in that disconsolate, and seemingly desperate situation, he desponded not. He had a friend in heaven into whose bosom he poured forth his complaint, and told him the sad story of his trouble and distress. When danger besetteth us around, and fear is on every side, let us follow the example of David, and that of a greater than David, who, when Jews and Gentiles conspired against him, and he was left all alone in the garden and on the cross, gave himself unto prayer.” — Horne.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv1–7I cried unto the Lord with my voice -…
I cried unto the Lord with my voice - See the notes at Psa 3:4, where the language is the same. He uttered a loud and audible prayer, though he was alone. It was not a mental ejaculation, but he gave expression to his desires.
With my voice unto the Lord did I make my supplication - See Psa 30:8. The Hebrew word rendered “did make my supplication,” means to implore favor or mercy. It denotes the language of petition and entreaty, not the language of claim.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v1Psalms 142
Psalms 142
Maschil of David; A Prayer when he was in the cave
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2 I cried unto the Lord with my voice;
With my voice unto the Lord did I make my supplication.
3 I poured out my complaint before him;
I shewed before him my trouble.
4 When my spirit was overwhelmed within me,
Then thou knewest my path.
In the way wherein I walked
Have they privily laid a snare for me.
5 I looked on my right hand, and beheld,
But there was no man that would know me:
Refuge failed me;
No man cared for my soul.
6 I cried unto thee, O Lord:
I said, Thou art my refuge
And my portion in the land of the living.
7 Attend unto my cry;
For I am brought very low:
Deliver me from my persecutors;
For they are stronger than I.
8 Bring my soul out of prison,
That I may praise thy name:
The righteous shall compass me about;
For thou shalt deal bountifully with me.
EXEGETICAL AND CRITICAL
Contents and Composition.—On maskil see Introd. § 8, No. 3. The Psalm is closely related to Psalms 141, 143. The superscription assigns it to the time of 1 Samuel 22, if the cave of Adullam be meant, here designated by the article as a well-known one, or to that of 1 Samuel 24, if the cave of Engedi be meant. The contents agree with this statement, which cannot be successfully impugned on linguistic grounds, although there appears to be a certain dependence upon Psalms 77. which has given rise to some hesitation.
The Author calls upon God, with a loud voice, for deliverance on account of the greatness of his distress and anguish; for even the eye of God, to whom his every way is known, will see only snares in his path, but no helping friend, (Psa_142:2-5). And he cries to God, for He remains his refuge and his portion, and will deliver him from oppression and weakness in spite of his powerful persecutors, so that he may praise Him amid the acclamations of His people (Psa_142:6-7).
[Psa_142:4. When my spirit was over whelmed.—The same mode of expression occurs in Psa_77:4. Hupfeld would connect this line with the preceding verse, as is done in Psa_102:1. This would certainly give a more natural and easy connection.—J. F. M.]
Psa_142:5. Look to the right hand [E. V.: I looked, etc.]—The ancient versions and Rabbins whom Calvin follows, and by whose influence Ewald is moved to change the pointing, translate as if the verb, instead of being in the imperat. Hiphil, were in the absolute infinitive, which they then render in the first person. They mistake the character of the language of prayer. The right side is mentioned since being the side defended, it was the point of attack (Psa_109:6) where, therefore, the defenders post themselves (Psa_109:31; Psa_110:5) as a shelter (Psa_121:5). There is no need of changing the reading with a view to gain the sense: looking all the day long and seeing (Hitzig). [Translate: look at the right hand and see. No friend (appears) for me; refuge for me is lost. There is none that inquireth after my soul. Perowne: “There is no contradiction in this prayer to the previous statement of belief in God’s omniscience: Thou knowest my path, as has been alleged. Such appeals to God to see, to regard, etc., are common enough, and ‘are bound up with the very nature of prayer, which is one great anthropomorphism.’ ”—J. F. M.]
Psalm 142:8. It is not indicated in the text whether the term prison, employed for affliction, is figurative or not. The translation of the last line: the righteous wait for me (Septuagint, Syriac, Aquila, Ewald), would require the construction with לְ (Job_36:2). The renderings: crown (Symm., Jerome), or figuratively: triumph in me as in a crown (Aben Ezra, Kimchi), or: deck themselves as with a crown, i.e., triumph like a king (Cocceius, Venema, Del.), are far-fetched. The explanation: surround, here naturally not in a hostile but in a friendly manner (Luther, after Felix Pratensis and most of the recent expositors), has to meet only the difficulty of the construction with בְּ. [The sense of the E. V. is therefore probably the correct one. On the feelings of the Psalmist, Delitzsch: “The poet thus finds himself not so completely alone as might appear from Psa_142:5. He does not fancy that he is the only righteous one. He is only a member of a common Church, whose lot is interwoven with his, and who will triumph in his deliverance as in their own (1Co_12:26).”—J. F. M.]
HOMILETICAL AND PRACTICAL
The great distress of God’s children, the conduct of the believer, and his certain help.—We can lose everything on earth without harm to us, if only God remains as our Portion.—The friendship of God and the enmity of the world, in the community of the righteous.
Starke: The inner suffering of the heart, when the spirit is under deepest oppression, is the true school of prayer.—God often purposely permits His children to come into great affliction, so that His works may become manifest. He will yet be acknowledged by us as our only and best Helper.—When other men find reasons for despairing, believers make God their refuge, and He then manifests His might and help in a way that gladdens their hearts.—There is no better friend than God; He does not forsake His own even in the greatest need.—Oppression and affliction, faith and prayer, often meet; affliction tries faith and strengthens prayer.—This whole world is to God’s children often nothing but a prison, in which with tears and groans they await the redemption of the body.—God does not yield His honor. When He knows how to glorify it through them or others, He will not spare Himself. Recall it to Him in an earnest, upright spirit, and thou shalt see thy desire in His mercy and help.
Frisch: Those who pray best do not know how to sink deep enough before God’s supreme majesty.—Diedrich: If the soul has only its refuge and its light in God, it can praise Him even in the midst of enemies, and then also be assured of the greatest triumph.—Taube: Persecution from the side of enemies presses sorely, but abandonment by friends, who should have stood by one’s side as helpers and defenders, presses more sorely still.
[Matt. Henry: We are apt to show our trouble too much to ourselves, aggravating it and poring upon it, which doth us unkindness, whereas by showing it to God, we might cast the care on Him who careth for us, and thereby ease ourselves. Nor should we allow of any complaint to ourselves and others, which we cannot with the due decency and sincerity make to God, and stand to before Him.—This is the greatest comfort of our temporal mercies, that they furnish us with matter and give us opportunity for the excellent duty of praise.—Others’ mercies ought to be the matter of our praises to God; and others’ praises on our behalf ought to be both desired and rejoiced in by us.—Bp. Horne: When danger besetteth us around, and fear is on every side, let us follow the example of David, and that of a greater than David, who, when Jews and Gentiles conspired against Him, and He was left all alone in the garden and on the cross, gave Himself unto prayer.—Barnes: That God may be honored, is an object at all times much more important than our own welfare, even than our salvation.—It is an honor to be desired, to be associated with good men, to possess their esteem, to have their sympathy, their prayers, and their affections, to share their joys here and their triumphs in the world to come.—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon1874 · Public DomainOn vv1, 2, 3, 4, 5, 71. I cried—I made an outcry. The repetitions denote…
1. I cried—I made an outcry. The repetitions denote intensity. With my voice, shows that it was not a figure for inward fervour, but a vocal, earnest call.
Supplication—Literally, I made my earnest cry for mercy.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv1–71. Aloud to Jehovah will I cry;
1. Aloud to Jehovah will I cry;
Aloud to Jehovah will I make supplication:
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1, 2. The Psalmist’s resolve to seek relief by laying his distress before Jehovah.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv1, 2, 3, 4, 5, 7(1) I cried . . .—See Psa_3:4, &c.
(1) I cried . . .—See Psa_3:4, &c.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv1–7DAVID once more cries to God for protection and…
DAVID once more cries to God for protection and deliverance. The "title" says that the prayer was composed by him "when he was in the cave," by which we must understand "the cave of Adullam". (see 1Sa_22:1, 1Sa_22:2; and comp. Ps 57, "title The contents and style of the psalm are thoroughly Davidical.
I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication. "With my voice" means aloud, and therefore earnestly and pressingly. (comp. Psa_3:4 Psa_27:7 Psa_64:1 Psa_77:1 Psa_130:1, Psa_130:2, etc.)
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Vers. 1-7. Our resource in extremity.
Few passages in Scripture more aptly illustrate the words, "They learn in suffering what they teach in song," than does this psalm. In a few strong sentences we have placed before us
I THE EXTREMITY OF HUMAN TROUBLE. David is "brought very low." His persecutors are too strong for him (ver. 6), too numerous; moreover, they are very wily, their stratagems are clever, and they involve him in great peril (ver. 3). He is abandoned by his friends; he is placed outside the reach of kindly sympathy and succor (ver. 4); nay, he is so shut up and surrounded that there seems no way of escape for him (ver. 7); he feels as if he were defeated, and he is a disheartened man (ver. 3); the waves of misfortune go over him. We may find some correspondence to this desperate position in our own case:
1. In very serious sickness, when the husband and father is stricken down in the midst of his life and of his responsibilities, and there does not open any way for the maintenance of his family; or when the student, who has spent many years in preparation for the Christian ministry, breaks down in health as the door of usefulness is about to open.
2. In the loss of reputation; when a true man is, through the "wicked devices" of some heartless neighbor, charged with a sin or crime of which he cannot possibly prove himself innocent, and he has to meet the averted looks and cold address of those who were once his cordial friends.
3. In desertion; when some pure and tender heart has trusted one that "smiles and smiles, and is a villain," and is by him betrayed and deserted, and all human "refuge fails," and no one seems to "care for the soul" of the sufferer, and the heart is indeed "overwhelmed.
4. In the bitter disappointment of some noble and generous hope; when the toiling evangelist or the lonely missionary makes no way, and the heathenism at home or abroad appears to be as dense and as dark as ever.
5. In some moral or spiritual entanglement (ver. 7); when the mind is imprisoned in some inextricable difficulty, in some harassing doubt, or even in utter disbelief; or when the life is darkened because the will is ensnared by some unworthy and, it may be, even degrading habit, and the soul is in a bondage compared with which that of stone walls and iron locks is as nothing; or when the spirit finds itself in the hard and cruel fetters of selfishness, or worldliness, or pride, and is therefore a long way off from the favor and friendship of Jesus Christ. In all such cases as these and the moral are far more serious than the material we are "brought very low;" we may well be "overwhelmed within us.
II OUR ONE RESOURCE. Our refuge is in God; he is our Portion.
1. We go to our Divine Lord for refuge, that we may hide ourselves in him, to cast ourselves on his unfailing friendship, to rest in his deep and perfect sympathy. (Heb_4:15, Heb_4:16)
2. When everything else is lost, when we are abandoned by our human friends, we have a heritage in God; we have still a heavenly Father to trust and love, and a holy service and filial submission to render; we have fellowship with God.
3. We ask and we hope for Divine deliverance. We know that an almighty arm is on our side; we believe that the All-wise can and will show to us a way of escape from the very midst of our difficulties; we are assured that God can break the net in which our soul is taken, and can enlarge us and give us a blessed spiritual freedom. Has not a Savior come to preach deliverance to the captives and whom the Son makes free, are they not free indeed"?
HOMILIES BY S. CONWAY Vers. 1-7. "When my spirit was overwhelmed.
This is said to be one of David"s cave psalms. There are some seven or eight which, according to their inscriptions, have to do with David"s persecution by Saul. What cave is meant, whether Adullam or Engedi, we do not know.
I HERE IS A MOST DISTRESSFUL CONDITION SET FORTH. It is described:
1. As being overwhelmed. (Ver. 3) As if some fierce flood had rushed down upon him and his, and with sore difficulty they could bear up against its cruel might.
2. As being in great need of refuge, but utterly failing to find it. (Ver. 3) He had looked round on the fight hand and the left, but in vain.
3. As rejected by men. "No man would know me." They had cast him off, would have nothing to do with him, would certainly render no help.
4. As brought very low." (Ver. 6) All hope and joy had fled from him; he was utterly cast down.
5. As one shut up in prison. (Ver. 7) Now, all this sets forth what is often true in the experience of God"s people. We are told also
II How THIS CONDITION WAS BROUGHT ABOUT.
1. By the snares of the wicked. (Ver. 3) The snare was secretly but surely laid, and the psalmist seems to have fallen into it; it was laid along the path wherein he was wont to walk. He had not wandered off into strange or forbidden ways, but in his own proper and accustomed path, there the snare was secretly set. "The daily round, the common task," may become to us not only the path of life, but the evil one knows how, in the midst of them, to lay, and often too successfully, snares for the soul.
2. By the indifference and apathy of his fellow-men. "No man cared for my soul." It is a thought full of pain and sorrow to many a Christian heart that, by neglect, they have suffered so many souls to go astray. We have not cared for them as we should. When we think of it, we can only say, "Enter not into judgment with thy servant, O Lord." But let us also forsake the sin we confess.
3. By persecution. This does often bring the soul "very low." Even our blessed Lord cried out, "My God, my God, why hast thou forsaken me?" But it matters not, so long as we cleave to God.
III WHAT TO DO UNDER THESE CIRCUMSTANCES.
1. Turn to the Lord in fervent prayer. Lay before him all your trouble. Keep well in mind that the Lord who loves you, and whom you love, knoweth the way you take.
2. Call to mind what God has been to you in the past.
IV WHAT SHALL COME OF IT. The Lord will deal bountifully with us. We shall praise the Lord. All the righteous will rejoice. S.C.
HOMILIES BY C. SHORT Vers. 1-7. A cry for deliverance.
"The last of the eight psalms to be referred to David"s persecution by Saul. Supposed to describe his thoughts and feelings when he was in the "cave," though whether of Adullam or of Engedi is not clear. It expresses the cleaving of the heart to God, the deep sense of loneliness, the cry for deliverance, the confidence that that deliverance will call forth the sympathy and the joy of many others.
I IMPORTUNATE PRAYER UTTERED ALOUD WITH VOICE AND WORDS. (Vers. 1, 2) Not mere inward communion with God, but with audible prayer pours out his distracting trouble, and lays open before him the burden and the distress of his heart. Uttered prayer more soothing and strengthening than mere silent desire, though both are effectual with God.
II IN OUR DARKEST, MOST DANGEROUS TIMES GOD IS WELL ACQUAINTED WITH THE WHOLE EXTENT OF OUR TROUBLE. (Ver. 3) God, therefore, can listen with the more sympathy to prayers, because he can understand how to estimate the depth and meaning of our complaints. This a source of great comfort that God is not ignorant of our circumstances till we inform him of them. His interest is awakened by his own knowledge previous to our prayer.
III GOD"S ALL-SEEING EYE RECOGNIZES HIS LONELINESS AND HELPLESSNESS. (Ver. 4) No human being will recognize him, nor afford him any help, nor take any sympathetic interest in his affairs. All this is perfectly open to the knowledge of God.
IV DESPAIRING OF HUMAN HELP, HE URGENTLY CRIES TO HIS ONLY REFUGE. (Ver. 5) Jehovah is his "Refuge" and "Portion the only possession that suffices and satisfies him, and guarantees his continuance "in the land of the living." He cannot die, he cannot perish, though abandoned of all human friends and helpers.
V HIS OWN FEEBLENESS AND THE SUPERIOR STRENGTH OF HIS ENEMIES IS ANOTHER PLEA FOR DELIVERANCE. (Ver. 6) He has the calm assurance that this plea will be answered, and the Divine Name glorified.
VI HIS DELIVERANCE WILL CALL FORTH THE SYMPATHY AND JOY OF OTHERS. (Ver. 7) He is not, therefore, so entirely alone as he once thought; there are other righteous persons besides himself whose destiny is interwoven with his own. In this manner God deals bountifully with him. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv1–7Maschil of David. This Maschil is written for our…
Maschil of David. This Maschil is written for our instruction. It teaches us principally by example how to order our prayer in times of distress. Such instruction is among the most needful, practical, and effectual parts of our spiritual education. He who has learned how to pray has been taught the most useful of the arts and sciences. The disciples said unto the Son of David, "Lord, teach, us to pray"; and here David gives us a valuable lesson by recording his own experience as to supplication from beneath a cloud.
A Prayer when he was in the cave. He was in one of his many lurking places, either Engedi, Adullam, or some other lone cavern wherein he could conceal himself from Saul and his blood hounds. Caves make good closets for prayer; their gloom and solitude are helpful to the exercise of devotion. Had David prayed as much in his palace as he did in his cave, he might never have fallen into the act which brought such misery upon his later days.
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There can be little doubt that this song dates from the days when Saul was sorely persecuting David, and David himself was in soul trouble, probably produced by that weakness of faith which led him to associate with heathen princes. His fortunes were evidently at their lowest, and, what was worse, his repute had fearfully fallen; yet he displayed a true faith in God, to whom he made known his pressing sorrows. The gloom of the cave is over the psalm, and yet as if standing at the mouth of it the prophet poet sees a bright light a little beyond.
Ver. 1. I cried unto the LORD with my voice. It was a cry of such anguish that he remembers it long after, and makes a record of it. In the loneliness of the cave he could use his voice as much as he pleased; and therefore he made its gloomy vaults echo with his appeals to heaven. When there was no soul in the cavern seeking his blood, David with all his soul was engaged in seeking his God. He felt it a relief to his heart to use his voice in his pleadings with Jehovah. There was a voice in his prayer when he used his voice for prayer: it was not vox et praeterea nihil. It was a prayer vivo corde as well as vivâ voce.
With my voice unto the Lord did I make my supplication. He dwells upon the fact that he spoke aloud in prayer; it was evidently well impressed upon his memory, hence he doubles the word and says, "with my voice; with my voice." It is well when our supplications are such that we find pleasure in looking back upon them. He that is cheered by the memory of his prayers will pray again. See how the good man's appeal was to Jehovah only: he did not go round about to men, but he ran straight forward to Jehovah, his God. What true wisdom is here! Consider how the Psalmist's prayer grew into shape as he proceeded with it. Its first poured out his natural longings, "I cried"; and then he gathered up all his wits and arranged his thoughts, "I made supplication." True prayers may differ in their diction, but not in their direction: an impromptu cry and a preconceived supplication must alike ascend towards the one prayer hearing God, and he will accept each of them with equal readiness. The intense personality of the prayer is noteworthy: no doubt the Psalmist was glad of the prayers of others, but he was not content to be silent himself. See how everything is in the first person, "I cried with my voice; with my voice did I make my supplication." It is good to pray in the plural"Our Father", but in times of trouble we shall feel forced to change our note into "Let this cup pass from me."
Title. He calls this prayer Maschil, "a psalm of instruction", because of the good lessons he had himself learned in the cave, learned on his knees, and so learned that he desired to teach others. Matthew Henry.
Title. A prayer when he was in the cave. Every part of this psalm shows the propriety of its inscription or title. He expressly mentions his being in a place where he was entirely shut up, where he saw no possible method of escaping, as having no friends that dared to own him and appear for his deliverance, and when every one seemed to desert him, and to have abandoned all care of his safety and life. This he pathetically describes, and in such terms as cannot fail to move the tender affections of every one who considers them. On the first sense of his danger, shut up in a cave, surrounded by three thousand chosen soldiers, closely observed by a watchful enemy who would spare no art or pains to apprehend him, he seems almost to have despaired of himself, and declares that his spirit is quite overwhelmed with the greatness of his distress. At length, recollecting his principles, and the promises that God had made him, he earnestly supplicates the protection of God, and assures himself that he should yet praise God for his deliverance, and that good men should share his joy, and encompass the altar of God with thanksgiving for the mercy that he had shown him. Samuel Chandler.
Title. "The cave." Leaving our horses in charge of some Arabs, and taking one for our guide, we started for the cave now known as Mughâret Khureitûn, which is believed to be the cave Adullam, having a fearful gorge below, gigantic cliffs above, and the path winding along a narrow shelf of the rock. At length, from a great rock hanging on the edge of the shelf, we entered by a long leap a low window which opened into the perpendicular face of the cliff. We were then within the traditional hold of David, and, creeping half doubled through a narrow crevice for a few rods, we stood beneath the dark vault of the first grand chamber of this mysterious and oppressive cavern, 1Sa 22:1-2 2Sa 23:13-17. Our whole collection of lights did little more than make the damp darkness visible. After groping about as long as we had time to spare, we returned to the light of day, fully convinced that, with David and his lion hearted followers inside, all the strength of Israel under Saul could not have forced an entrancewould not have even attempted it. William M. Thompson.
Ver. 1. I cried unto the LORD. Thou hast posted me over to no deputy for the hearing of my prayer, neither dost thou require that I should bring a spokesman for the presenting of it; but thou hast commanded me to come myself, and to come to thee thyself. Sir Richard Baker on the Lord's Prayer.
Ver. 1. With my voice. The Lord needs not the tongue to be an interpreter between him and the hearts of his children. He that hears without ears can interpret prayers though not uttered by the tongue. Our desires are cries in the ears of the Lord of hosts. The vehemency of the affections may sometimes cause the outcrying of the voice; but alas! Without this it is but a tinkling cymbal...There is a use of words in prayer, to excite, and convey, and give vent to, affection: Ho 14:2, "Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously." The prophet doth not only prescribe that they should take affections, but take with them words. Thomas Manton.
Ver. 1.
1. A vivid memoryof what he did, and how, and when.
2. A public declaration; from which we infer that his prayer cheered him, brought him succour in trouble, and deliverance out of it.
3. A reasonable inference: he prays again.
Ver. 1-2.
1. Special seasons for prayer: times of complaint and trouble.
2. Special prayer on such occasions; "I cried", "I make my supplication", "I poured out my complaint", "I showed before him my trouble." Spread the whole case before God, as Hezekiah did the letter from Sennacherib.
G.R.
Psalms 142:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv1, 3, 4, 5, 7I cried unto the Lord with my voice.
Psa_142:1-7
I cried unto the Lord with my voice.
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Religion in the trials of life: -
I. The trials here represented. He speaks of himself as--
1. Overwhelmed (verse 3).
2. Walking in snares (verse 3).
3. Destitute of friends (verse 4).
4. Greatly reduced (verse 6).
5. Greatly persecuted (verse 6).
6. Imprisoned (verse 7). Ignorance, poverty, affliction, all these imprison.
II. The religion here displayed.
1. Religion manifesting itself in prayer to God. A practical realization of our dependence on our Maker is true prayer, and this is the essence of religion. Prayer is not language, but life: it is the soul turned ever to the Almighty, as the flower to the sun, as the river to the sea.
2. Religion manifesting itself in practical confidence in God.
(1) Confidence in His personal superintendence. Thou knowest; not merely the path of material universes and spiritual hierarchies, but my path.
(2) Confidence in His protection (verse 5).
(1) My refuge. What a refuge, vaster than the universe, strong as Omnipotence.
(2) My portion. Everything without Him is nothing worth, nothing with Him is everything, satisfying, glorious.
3. Religion manifesting itself in unbounded trust in His goodness (verse 7). (Homilist.)
Davids prayer in the cave
A prayer when he was in the cave. The caves have heard the best prayers. Some birds sing best in cages. I have heard that some of Gods people shine brightest in the dark. There is many an heir of heaven who never prays so well as when he is driven by necessity to pray.
I. The condition of a soul under a deep sense of sin. A little while ago you were out in the open field of the world, sinning with a high hand, plucking the flowers which grow in those poisoned vales, and enjoying their deadly perfume. To-night you feel like one who has come out of the bright sunshine and balmy air into a dark, noisome cavern, where you can see but little, where there is no comfort, and where there appears to you to be no hope of escape.
1. Well, now, your first business should be to appeal unto God. Get to your knees, you who feel yourselves guilty; get to your knees, if your hearts are sighing on account of sin.
2. Make a full confession unto the Lord.
3. Acknowledge to God that there is no hope for you but in His mercy. In the cave of your doubts and fears, with the clinging damp of your despair about you, chilled and numbed by the dread of the wrath to come, yet venture to make God in Christ your sole confidence, and you shall yet have perfect peace.
4. Then, further, if you are still in the cave of doubt and sin, venture to plead with God to set you free. You cannot present a better prayer than this one of Davids (verse 7). My old friend, Dr. Alexander Fletcher, seems to rise before me now, for I remember hearing him say to the children that, when men came out of prison, they did praise him who had set them free. He said that he was going down the Old Bailey one day, and he saw a boy standing on his head, turning Catherine wheels, dancing hornpipes, and jumping about in all manner of ways, and he said to him, What are you at? You seem to be tremendously happy; and the boy replied, Ah, old gentlemen, if you had been locked up six months, and had just got out, you would be happy, tool I have no doubt that is very true. When a soul gets out of a far worse prison than there ever was at Newgate, then he must praise free grace and dying love, and ring those charming bells again, and again, and again, and make his whole life musical with the praise of the emancipating Christ.
II. The condition of a persecuted believer. Here is a godly man who works in a factory, or a Christian girl who is occupied in book-folding, or-some other work where there is a large number employed; such persons will have a sad tale to tell of now they have been hunted about, ridiculed, and scoffed at by ungodly companions. Now you are in the cave.
1. It may be that you are in the condition described here; you hardly know what to do. You are as David was when he wrote ver.
3. You are like a lamb in the midst of wolves; you know not which way to turn. Well, then, say to the Lord, as David did, When my spirit was overwhelmed within me, then Thou knewest my path. Have confidence that, when you know not what to do, He can and will direct your way if you trust Him.
2. In addition to that, it may be that you are greatly tempted. David said, They privily laid a snare for me. It is often so with young men in a warehouse, or with a number of clerks in an establishment. Young Christian soldiers often have a very rough time of it in the barracks; but I hope that they will prove themselves true soldiers, and not yield an inch to those who would lead them astray.
3. It will be very painful if, in addition to that, your friends turn against you. David said, There was no man that would know me. Is it so with you? Are your father and mother against you? Cultivate great love to those who, having come into the army of Christ, are much beset by adversaries. They are in the cave. Do not disown them; they are trying to do their best; stand side by Side with them.
4. It may be that the worst point about you is that you feel very feeble. You say, I should not mind the persecution if I felt strong; but I am so feeble. Well, now, always distinguish between feeling strong and being strong. The man who feels strong is weak; the man who feels weak is the man who is strong.
III. The condition of a believer who is being prepared for greater honour and wider service. Is it not a curious thing that, whenever God means to make a man great, He always breaks him in pieces first? David was to be king over all Israel. What was the way to Jerusalem for David? What was the way to the throne? Well, it was round by the cave of Adullam, He must go there and be an outlaw and an outcast, for that was the way by which he would be made king. Have none of you ever noticed, in your own lives, that whenever God is going to give you an enlargement, and bring you out to a larger sphere of service, or a higher platform of spiritual life, you always get thrown down? Why is that?
1. If God would make you greatly useful, He must teach you how to pray.
2. The man whom God would greatly honour must always believe in God when he is at his wits end (verse 3). Oh, it is easy to trust when you can trust yourself; but when you cannot trust yourself, when you are dead beat, when your spirit sinks below zero in the chili of utter despair, then is the time to trust in God. If that is your case, you have the marks of a man who can lead Gods people, and be a comforter of others.
3. In order to greater usefulness many a man of God must be taught to stand quite alone (verse 4).
4. The man whom God will bless must be the man who delights in God alone (verse 5). Oh, to have God as our refuge, and to make God our portion!
5. He whom God would use must be taught sympathy with Gods poor people (verse 6). If the Lord means to bless you, and to make you very useful in His Church, depend upon it He will try you.
6. If God means to use you, you must get to be full of praise (verse 7). If thou art of a cheerful spirit, glad in the Lord, and joyous after all thy trials and afflictions, and if thou dost but rejoice the more because thou hast been brought so low, then God is making something of thee, and He will yet use thee to lead His people to greater works of grace. (C. H. Spurgeon.)
Davids prayer in the cave
Life and liberty are sweet; but we may pay too dear a price even for the sweetest things. David is now at liberty; he has escaped out of the prison-house of Gath; but he has made his escape and obtained his liberty at much too great a price. For years past the name of Gath had been the proudest name that Davids flatterers could speak in his willing ears. But after his disgraceful escape from that city to Davids old age, it brought a cloud to his brow and a blush to his cheek to hear the name of Gath. We all have our Gaths. There are people and there are places in our own past life the very name of which, the very neighbourhood of which, throws a bolt into conscience and brings a blush upon the cheek. If we purchase a name, or a place, or an office, or wealth, or even a home, if we purchase any of them at the cost of truth or of justice, or of honour, or self-respect, or fair play to our competitor, we will find, when it is too late, that we have sold ourselves for naught, and have poisoned the very wells of life. So David discovered it to be when, for his liberty, he degraded himself in Gath, deceived Achish, and was hurried out of the land and escaped--a free, indeed, but a dishonoured man--to the Cave of Adullam. But then, it is out of such degradation and shame that weak and evil men rise on stepping-stones of their own transgressions to true honour and wisdom, to stable godliness and exercised virtue. I will take sentry myself to-night, said David to his captains one Sabbath evening. Wrapping around him the cloak that Michal had worked for him in happier days, and taking in his hand Goliaths sword, David paced the rocky shelves, and poured out his full heart to God all that Sabbath night. All in the great cave did not sleep, or all at once; and it was nights like these--when their captain shared their dangers and assured their fears, as they heard his step and listened to his deep sweet voice--it was nights like these that did more to turn the rough and ill-used men into heroes and saints than all their sufferings and all their other discipline. David says: I cried that night unto the Lord with my voice; with my voice unto the Lord did I make my supplication. I went out alone, and I poured out my complaint before Him, and I showed Him that night all my trouble. We are never content. What would we have given for a full report of all that David said about himself and his cause to God that night? We are thankful for this dramatic 142nd psalm; but it would have been a grand piece of devotional literature, aye, of national history, had we had all that David said to God that sentinel night; but what he did say was not fitted or intended for any human ear. We know that from ourselves, from our own sentinel Sabbaths. We too have troubles and complaints that our ministers do not touch upon in all their most searching Sabbath Day exercises, any more than God touched upon Davids here in the cave. But David seems only to have one complaint, and yet it was so blessed to him that it compelled him to spend the hours of the night alone with God, Keep your complaints for God, my afflicted brethren; keep your complaints for God, and for the silence of the night. No one will listen to your trouble but God; no one has time, no one has attention to give to your sorrow but God. You will only expose yourself, and weaken yourself, and humble yourself, if you take your complaints to preoccupied men. Like David, some of you may to-night be labouring and anxious under some complaint against your master, or against some of your relatives; or some of you may have received an insulting, threatening, blackmailing letter, like Hezekiah. I do not say you are not to show that letter to a lawyer; but you must show it first to God, and then, if possible, to a lawyer who knows God. Send all your house to bed to-night before you answer that letter, and again show it to God in the morning before you post it. I poured out my complaint before God; I showed Him all my trouble. When my spirit was overwhelmed within me, then Thou knewest my path. The Lord, says Newton, is not withdrawn to a great distance from you, His eye is upon you all the time, He sees your case, and does not behold it with indifference, but observes it with attention. He knows and considers your path, and not only so, but He appointed it and all the outs and ins of it. Your trouble began at the hour He appointed; it could not begin before, and He has marked the degree of it to a hairs breadth, and its duration to a moment. He knows, likewise, just how your spirit is affected to-night under the trouble, and He will supply you, if you will take it--He will supply grace and strength in due season, and as He sees they are needful. Therefore, hope in God; for you, like David, shall yet praise Him. To be imprisoned by God was better to David than to be set free by man. In Davids best moments, as sometimes when sentinel in Adullam, David felt that Gods prison-house was a very hermitage, sanctuary, a grand pavilion, as he signifies elsewhere, into which God takes the soul to show it His marvellous lovingkindness. David had broken out of Gods prison in Gath before the time, but he has never ceased to repent of that insane act. And if at any time he felt the banishment of Adullam--and he had a thousand thoughts during these lonely hours--he soon recollected who held the keys; and, though the door had been opened, he would not have escaped. God Himself conspicuously delivered David henceforth. God is Davids jailor, and whatever time David feels his close detention, he betakes himself anew, in all his guilt, and lies, and playing the madman and the fool to earnest, believing, and waiting prayer: Bring my soul out of prison that I may praise Thy name; and then, as the new day broke in the east, and the shades of the night fled away, the day-star of hope arose in Davids heart, and the present prayer seems almost to be prophetic. He foresaw the Lord not only as his refuge in every future time of trouble, but also as his alone portion in the land of the living; he saw himself set free from every prison and from every persecutor, with his righteousness brought forth as the light, and his judgment as the noonday. Bring my soul out of prison was his last word to God, as the day broke in the east, that I may praise Thy name: the righteous shall compass me about; for Thou shalt deal bountifully with me. And how well was that hope fulfilled to David, how bountifully did God deal with David, and how hath the righteous compassed David about, as rapt listeners compass round the sweetest music, as rejoicing fellow-worshippers compass round a miracle of Divine grace. There was no man that would know me, complained David in the day of his deep dejection. But all men whose knowledge is worth the having know David now. All righteous men compass him about now, and rejoice over him that his God, and their God, brought his soul out of prison, and dealt so bountifully with him. (A. Whyte, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible1887 · Public DomainOn v1Psalms 142
Psalms 142
THE superscription not only calls this a psalm of Davids, but specifies the circumstances of its composition. It breathes the same spirit of mingled fear and faith which characterises many earlier psalms, but one fails to catch the unmistakable note of freshness, and there are numerous echoes of preceding singers. This psalmist has as deep sorrows as his predecessors, and as firm a grasp of Jehovah, his helper. His song runs naturally in well-worn channels, and is none the less genuine and acceptable to God because it does. Trouble and lack of human sympathy or help have done their best work on him, since they have driven him to Gods breast. He has cried in vain to man; and now he has gathered himself up in a firm resolve to cast himself upon God. Men may take offence that they are only appealed to as a last resort, but God does not. The psalmist is too much in earnest to be content with unspoken prayers. His voice must help his thoughts. Wonderful is the power of articulate utterance in defining, and often in diminishing, sorrows. Put into words, many a burden shrinks. Speaking his grief, many a man is calmed and braced to endure. The complaint poured out before God ceases to flood the spirit; the straits told to Him begin to grip less tightly.
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Psa_142:1 resembles Psa_77:1, and Psa_142:3 has the same vivid expression for a spirit swathed in melancholy as Psa_77:3. Hupfeld would transfer Psa_142:3 a to Psa_142:2, as being superfluous in Psa_142:3, and, in connection with the preceding, stating the situation or disposition from which the psalmists prayer flows. If so taken, the copula (And) introducing b will be equivalent to "But," and contrasts the omniscience of God with the psalmists faintheartedness. If the usual division of verses is retained, the same contrast is presented still more forcibly, and the copula may be rendered "Then." The outpouring of complaint is not meant to tell Jehovah what He does not know. It is for the complainers relief, not for Gods information. However a soul is wrapped, in gloom, the thought that God knows the road which is so dark brings a little creeping beam into the blackness. In the strength of that conviction the psalmist beseeches Jehovah to behold what He does behold. That is the paradox of faithful prayer, which asks for what it knows that it possesses, and dared not ask for unless it knew. The form of the word rendered above "Look" is irregular, a "hybrid" (Delitzsch); but when standing beside the following "see," it is best taken as an imperative of petition to Jehovah. The old versions render both wards as first person singular, in which they are followed by Baethgen, Graetz, and Cheyne. It is perhaps more natural that the psalmist should represent himself as looking round in vain for help, than that he should ask God to look; and, as Baethgen remarks, the copula before "There is none" in Psa_142:4 b favours this reading, as it is superfluous with an imperative. In either case the drift of Psa_142:4 is to set forth the suppliants forlorn condition. The "right hand" is the place for a champion or helper, but this lonely sufferers is unguarded, and there is none who knows him, in the sense of recognising him as one to be helped. {Rth_2:10; Rth_2:19} Thus abandoned, friendless, and solitary, confronted by foes, he looks about for some place to hide in; but that too has failed him. {Job_11:20; Jer_25:35; Amo_2:14} There is no man interested enough in him to make inquiry after his life. Whether he is alive or dead matters not a straw to any.
Thus utterly naked of help, allies, and earthly hiding place, what can a man do but fling himself into the arms of God? This one does so. as the rest of the psalm tells. He had looked all round the horizon in vain for a safe cranny to creep into and escape. He was out in the open, without a bush or rock to hide behind, on all the dreary level. So he looks up, and suddenly there rises by his side an inexpugnable fortress, as if a mountain sprang at once from the flat earth. "I have said, Thou art my refuge!" Whoso says thus has a shelter, some one to care for him, and the gloom begins to thin off from his soul. The psalmist is not only safe in consequence of his prayer, but rich; for the soul which, by strong resolve, even in the midst of straits, claims God as its portion will at once realise its portion in God.
The prayer for complete deliverance in Psa_142:6-7 passes into calmness, even while it continues fully conscious of peril and of the power of the pursuers. Such is the reward of invoking Jehovahs help. Agitation is soothed, and, even before any outward effect has been manifest, the peace of God begins to shed itself over heart and mind. The suppliant still spreads his needs before God, is still conscious of much weakness, of strong persecutors, and feels that he is, as it were, in prison (an evident metaphor, though Graetz, with singular prosaicness, will have it to be literal); but he has hold of God now, and so is sure of deliverance, and already begins to shape his lips for songs of praise, and to anticipate the triumph which his experience will afford to those who are righteous, and so are his fellows. He was not, then, so utterly solitary as he had wailed that he was. There were some who would joy in his joy, even if they could not help his misery. But the soul that has to wade through deep waters has always to do it alone; for no human sympathy reaches to full knowledge of, or share in, even the best loved ones grief. We have companions in joy; sorrow we have to face by ourselves. Unless we have Jesus with us in the darkness, we have no one.
The word rendered above "shall glory" is taken in different meanings. According to some, it is to be rendered here "surround"-i.e., with congratulations; others would take the meaning to be "shall crown themselves"-i.e., " triumph on my account" (Delitzsch, etc.). Graetz suggests a plausible emendation, which Cheyne adopts, reading "glory in," the resulting meaning being the same as that of Delitzsch. The notion of participation in the psalmists triumph is evidently intended to be conveyed; and any of these renderings preserves that. Possibly surround is most in accordance with the usage of the word. Thus the psalmists plaints end, as plaints which are prayers ever do, in triumph anticipated by faith, and one day to be realised in experience.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v1“A maschil of David,” ie., an instruction or a…
INTRODUCTION
“A maschil of David,” ie., an instruction or a didactic poem by David. “A prayer when he was in the cave;” “That is,” says Barnes, “either a prayer which he composed while there, or which he composed afterwards, putting into a poetic form the substance of the prayer which he breathed forth there. The reference may be either to the cave of Adullam (1Sa_22:1), or to that in Engedi (1Sa_24:3). In both cases the circumstances were substantially the same, for David had fled to the cave to escape from Saul. It is a cry of distress when there was no refuge—no hope—but in God; when there seemed to be no way of escape from his enemies; and when, forsaken by his friends, and pursued by an enemy who sought his life, he seemed now to be in the power of his foe. It may also be used to express the feelings of one now in danger,—as of a sinner under condemnation, seeing no way of escape, exposed to ruin, and shut up entirely to the mercy of God. Such a one feels as David did on this occasion, that there can be no escape but through the interposition of God.”
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Many of the Psalms give utterance to the same feelings. Over and over again we have Psalms containing an expression of trouble, prayer for relief, and believing expectation of deliverance. With such similarity of sentiment, variety of homiletic treatment is very difficult, if the main points in each Psalm are to be indicated in such treatment. The chief characteristics of this Psalm—distress, prayer, and hope—we have met with repeatedly in our survey of this book.
A PRAYER OF THE GODLY MAN FROM THE DEPTHS OF DISTRESS
We have here:—
I. A picture of deep distress. Several features of the distress of the poet are here set forth.
1. The persecution of his enemies. “In the way wherein I walked have they privily laid a snare for me.… Deliver me from my persecutors; for they are stronger than I.” His enemies were
(1) cunning. In his path they had hidden a snare for him, with a view to entrap and injure him. Their persecution was not open and manly, but secret and artful. Even in the path of his duty they had concealed their snares for his overthrow. They were
(2) powerful. “My persecutors are stronger than I.” Saul and his emissaries are here referred to. They were more in number, better equipped, and better fitted for warfare than David and his party were. He felt that he was no match for his enemies. There were times in which David suffered the deepest dejection and distress of spirit by reason of the persecutions of Saul (1Sa_20:1; 1Sa_20:3; 1Sa_20:41-42; 1Sa_27:1). Of ourselves we are unable to cope successfully with the enemies of our spiritual life and interests. Our foes are too subtle and too strong for our unaided efforts; but, like David, we can seek help from on high.
2. The failure of human help. “I looked on my right hand and beheld, but there was no man that would know me; refuge failed me; no man cared for my soul.” These words are not to be taken as a literal description of the circumstances of David either in the cave of Adullam or in that of Engedi. The meaning is that there was no one to whom he could look for protection, no one on whom he could rely. Those who were with him were not able to protect him; those who were able to do so cared not for his life. Deep and painful was his sense of loneliness. He was in constant peril, yet of those who might perhaps have rendered him effectual aid none were concerned for him. There are times in the life of almost every man when he seems bereft of human sympathy and help. There are some cases in which man might render aid if he would, but he will not. There are others in which man would render aid if he could, but he cannot. There are needs to which only He who is both God and man can minister.
3. The depression of his outward circumstances and inward condition. In his outward circumstances he seems to have been greatly reduced. “I am brought very low.” And his spiritual state was that of deep distress. “My spirit is overwhelmed within me.” His outward condition was almost desperate, and the deep prostration of his spirit corresponded thereto. Darkness seemed to be settling down upon both his soul and his circumstances. Many a godly soul has passed through similar experiences. Darkness and trial to some extent fall to the lot of every good man in this life. It is well that it is so. The gloom of the night is as needful as the glory of the day. “Sweet are the uses of adversity.”
II. A prayer of strong confidence. The Psalmist manifests his faith in—
1. God’s accessibleness to him. “I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication. I poured out my complaint before Him; I showed before Him my trouble.” The fact that he thus unfolded the tale of his woes to God, and entreated His mercy, is conclusive evidence that he believed that God may be approached by His creatures in prayer.
2. God’s interest in him. Unless the Psalmist had believed in God’s kind interest in him, he could not have poured out his complaint before Him as he does in this Psalm. God is both accessible to us and interested in us. “The righteous cry, and the Lord heareth, and delivereth them out of all their troubles.” “The Lord heareth the prayer of the righteous.” “If we ask anything according to His will, He heareth us.” “He careth for you.”
3. God’s knowledge of him. “When my spirit was overwhelmed within me, then Thou knewest my path.” The dangers that beset the poet and the troubles that distressed him were all known to God. The conviction of this must have been a source of unspeakable comfort and strength to David. This assurance was precious to the afflicted Patriarch of Uz. “He knoweth the way that I take: when He hath tried me I shall come forth as gold.” Be comforted, my distressed brother; the Lord knoweth thy path, He is watching over thee, He careth for thee, &c.
4. God’s protection of him. “I cried unto Thee, O Lord; I said, Thou art my refuge, my portion in the land of the living.” The Psalmist found security and comfort in the Lord, who was the source of his help and the God of his salvation. The Lord was his only refuge. There is a well-known picture of a large cross hewn out in the form of a rock standing in the midst of a wild and raging sea to which a struggling form clings with the tenacity of despair. Our Lord is that rock. The floods of this world’s strife and sorrow and pain may well-nigh overwhelm us, the seething waves of sin may lash wildly about us, but if we have found Him, He will be to us a sure refuge and rock of defence. God is the only sure refuge in the storms of life, and He is a refuge which is inviolably secure and ever available.
5. Upon this confidence in God the Psalmist bases his prayer to Him for deliverance. “Attend unto my cry, for I am brought very low; deliver me from my persecutors, for they are stronger than I. Bring my soul out of prison, that I may praise Thy name.” David seemed imprisoned by difficulties and dangers, encompassed with enemies, and unable to effect his escape, and he cried with well-founded confidence to God for emancipation. We know how glorious an answer he received to his prayer. God granted him complete deliverance and high distinction—translated him, in His own time and way, from the cave of the outlaw to the throne of the king. In this we have an illustration of the way in which He ever answers sincere and believing prayer.
III. An anticipation of a happy issue of his distress.
The poet anticipates—
1. That God would completely deliver him. “Thou shalt deal bountifully with me.” He anticipated not mere deliverance, but such a deliverance and such blessings as would result from the bountiful dealings of the gracious Lord.
2. That he would praise God. “That I may praise Thy name.” In the complete deliverance which he anticipated he would have occasion to praise the name of the Lord, and he would joyfully improve the occasion. The benefit of the salvation being his, its glory he would heartily ascribe to God.
3. That the righteous would rejoice in his deliverance. “The righteous shall compass me about, for Thou,” &c. David anticipated that the righteous would be encouraged by his salvation, and would resort unto him with gladness and with congratulations. Thus in his distress the poet anticipates complete and joyous deliverance,—a deliverance that shall awaken his own heart to glad and grateful praise, and call forth the congratulations of all the godly.
CONCLUSION.—Distress is a common experience in this life. But the resources of men when in distress greatly differ. There is but one true and adequate Refuge. To Him David turned in confidence, and found safety and relief. Let all distressed souls look to Him, and they shall not be disappointed.
THE SORROWS OF THE SOUL AND THE KNOWLEDGE OF GOD
(Psa_142:3)
“When my spirit was overwhelmed within me, then Thou knewest my path.”
We have here—
I. A figure indicating great sorrow.
“My spirit was overwhelmed within me.” The expression sets forth the sorest distress.
1. Distress in that part of man’s nature where it is most severely felt. “My spirit.” “The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?” If the spirit be peaceful and blessed, if it be inspired by joy and hope, it enables man to triumph over the severest physical sufferings. Paul and Silas at Philippi, in the inner prison, with their feet fast in the stocks, and their backs torn and tortured by many stripes, rose superior to their circumstances and their sufferings, and caused the prison to resound with their songs of praise. Christian martyrs have exulted in the flames which were consuming their bodies. St. Stephen, who was stoned to death, “fell asleep.” Physically his death was a cruel and painful thing; but the faith and hope and vision which animated his spirit made his death a euthanasia. But who can rise above the sorrows of the soul? When the spirit suffers, the man himself suffers; when it is overwhelmed, the whole nature is overwhelmed.
2. Distress of the severest kind. “My spirit was overwhelmed.” Sorrow had submerged him. Great afflictions are frequently represented by the figure of overwhelming floods. “Deep calleth unto deep,” &c. (Psa_42:7). “Let me be delivered out of the deep waters,” &c. (Psa_69:14-15). “Thou hast afflicted me with all Thy waves” (Psa_88:7). “When thou passest through the waters, I will be with thee,” &c. (Isa_43:2). Such sore distress sometimes befalls the servants of God. Great saints have great sorrows. “Whom the Lord loveth He chasteneth,” &c. (Heb_12:6-7).
II. A fact affording great consolation.
“Then Thou knewest my path.” All the painful and perilous wanderings of David were known to God. (Comp. Psa_56:8.)
1. This fact may be abundantly confirmed. An infinite Being must know all things. Nothing is so great as to exceed His comprehension; nothing so small as to elude His notice. The Bible asserts God’s omniscience (2Ki_19:27; Psa_139:1-4; Heb_4:13). How strikingly our Lord declared God’s perfect knowledge of His people! (Mat_6:32; Mat_10:30.) The history of good men illustrates it. In the lives of Joseph and Moses, David and Daniel, Paul and John, how clearly does this truth shine forth,—“Thou knewest their path.”
2. This fact is very comprehensive. It implies much more than it expresses. The knowledge which is here affirmed implies approbation and guidance, protection and provision, kindness and care. Thus David Dickson says: “ ‘Thou knewest my path;’ that is, Thou approvedst my part, who was unjustly pursued.” And Charnocke: “This knowledge adds to the simple act of the understanding, the complacency and pleasure of the will. ‘The Lord knows who are His,’ that is, He loves them; He doth not only know them but acknowledge them for His own. It notes not only an exact understanding, but a special care of them.… On the contrary, also, whom God doth not approve, He is said not to know (Mat_25:12), ‘I know you not,’ and (Mat_7:23), ‘I never knew you;’ He doth not approve of their works. It is not an ignorance of understanding, but an ignorance of will; for while He saith He never knew them, He testifies that He did know them, in rendering the reason of His disapproving them, because’ He knows all their works: so He knows them, and doth not know them in a different manner: He knows them so as to understand them, but He doth not know them so as to love them.” “Thou knewest my path” implies, Thou didst approve and direct, sustain and secure, my way.
3. This fact is very consolatory. That it was so to David appears from our text, and from Psa_56:8. It was so to the sorely-afflicted Job: “He knoweth the way that I take,” &c. (Job_23:10). Amid misrepresentation to be able to make our appeal to Him; amid persecution to be assured of His protection; amid sorrow of soul to know that we have His sympathy; in loneliness to realise His friendly presence,—these afford the richest consolation and the most effective help. To possess these is the privilege of every child of God.
THE DUTY OF CARING FOR SOULS
(Psa_142:4)
“No man cared for my soul.”
Let us inquire—
I. What it is to care for the souls of others. The care of the soul involves—
1. A deep and heartfelt conviction of its worth. The care of an object is generally in proportion to its value. The soul is spiritual in its nature, noble in its capacities, and eternal in its duration.
2. A deep and thorough sense of the danger to which it is exposed. We are not in the habit of caring for that which is invaluable if it is secure; but here is an object of inestimable worth exposed to danger the most imminent—to a destruction the most severe.
3. Tender solicitude for its welfare. Examples of tender solicitude for souls are not wanting in the inspired volume (Psa_119:136; Jer_9:1). But if we want to see true solicitude for souls, we must look for its manifestation in the conduct of Him who, when He beheld the city, wept over it, &c.
4. Zealous exertion for their salvation. If love to souls really exist, it will manifest itself in ardent and continued effort to diffuse the knowledge of Christ among men. In solemn warning, affectionate entreaty, earnest prayer, and liberal contribution.
II. On whom this duty devolves.
1. It is incumbent on the heads of families. God holds them, to a certain extent, accountable for the souls under their care.
2. On all the members of the Church. Collectively and individually. To these is committed the evangelisation of the world.
3. Pre-eminently on ministers. The “care of souls” is the minister’s province. His studies in private, his discourses in public, his prayers, his visits, his time, his talents, ought all to be devoted to this object.
III. The great evil of neglecting this duty.
1. It is cruel. A man would be considered cruel who saw one of the “beasts that perish” in danger, and did not attempt its rescue. He is cruel, who, having it in his power to relieve the necessitous, or save the perishing, does not do it. But the cruelty of the man who, knowing the danger of souls, does not care for them, is beyond expression.
2. It is ungrateful. If others had not cared for us, we must have perished. And shall we refuse to feel and labour for those who are now what we were once, and for whom the Saviour has, as well as for us, shed His own precious blood?
3. It is criminal. We cannot neglect the salvation of others and be innocent. Disobedience to God, and cruelty to men, are joined in neglecting to care for souls.
4. It is fatal. Fatal to those who are perishing, and fatal to those who have a name to live; fatal to all genuine piety, fatal to all ardent love to the Saviour’s cause, fatal to zealous exertions for others, but especially fatal to our own souls.—N. in Sketches of Sermons. Abridged.
HUMAN IMPRISONMENT AND DIVINE EMANCIPATION
(Psa_142:7)
“Bring my soul out of prison, that I may praise Thy name.”
We shall use these words to illustrate—
I. Man’s imprisonment as a sinner. Man as a sinner is in bondage, oppressed with guilt, enslaved by carnal passions and evil habits; he is in “prison.” Now imprisonment implies—
1. The criminality of the prisoner. The prisoner is either awaiting his trial on a charge of crime, or enduring his punishment as a criminal. Man has sinned and is guilty before God. The voice of God, both in the Bible and in his own conscience, condemns him.
2. Deprivation to the prisoner. The prisoner is deprived of
(1.) Liberty. He is confined by massive walls, strong bolts and bars, &c. The sinner is bound by the chain of his sins.
(2.) Light. Darkness is almost entirely supreme in the prison cells. The soul which is dominated by sin is blind to the beautiful light of the spiritual universe: its “understanding is darkened.”
(3.) Society. The prisoner is secluded from society. The unrenewed soul is a stranger to the highest fellowship; he is self-exiled from the society of true and holy souls.
The imprisonment of the soul is a far greater evil than that of the body. When the body is imprisoned, the soul may be free and joyous. When the bodies of Paul and Silas were in prison at Philippi with “their feet fast in the stocks,” their souls went forth in worship, &c. When the body of Bunyan was in Bedford jail, his soul went forth on that glorious pilgrimage to the celestial city. His body was in the jail, but his soul—himself—was in the interpreter’s house, and the house beautiful, on the delectable mountains, &c.
“Stone walls do not a prison make,
Nor iron bars a cage;
Minds innocent and quiet take
That for a hermitage.
If I have freedom in my lore,
And in my soul am free,
Angels alone that soar above
Enjoy such liberty.”—Lovelace.
But the imprisonment of the soul is the imprisonment of the man himself. Death terminates the imprisonment of the body, if it is not terminated before. But death has no power to liberate the soul from the prison and the fetters of corrupt passions, sinful habits, &c. “If ye believe not that I am He, ye shall die in your sins.”
II. Man’s emancipation by the Saviour. “Bring my soul out of prison.” This prayer implies—
1. A consciousness of the misery of imprisonment. This is the first step, and an essential step, to liberation.
2. A desire for emancipation. “O wretched man that I am! who shall deliver me?” &c.
3. A consciousness of inability to effect his own deliverance. Man is too completely and securely fettered to be able to liberate himself. He must feel this before he can obtain his freedom.
4. Confidence in the Lord Jesus as the great Emancipator. He was “anointed to proclaim liberty to the captives, and the opening of the prison to the bound.” “If the Son shall make you free, ye shall be free indeed.”
III. Man’s praise to the Emancipator. “That I may praise Thy name.”
1. Imprisonment restrains true praise. Sin crushes the affections and aspirations of the soul towards God.
3. Emancipation gives occasion for praise. It would be such an expression of the goodness of God as would merit grateful and hearty acknowledgment.
3. Emancipation imparts inspiration to praise. The sense of freedom, the beauty of light, the pleasures of society, to which the liberated soul is introduced, will constitute an irresistible impulse to praise the Emancipator.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible1900 · Public DomainOn v1I. Consider what is to be understood by "the…
Psa 142:7
I. Consider what is to be understood by "the soul in prison." The ideas suggested by the word "prison" are such as these: deprivation of liberty, severe and gloomy restraint, and exclusion from all sources of worldly comfort and enjoyment. We may say also that there is usually associated with it the idea of degradation and infamy. We are led by the text to connect these ideas with certain states of the soul, or certain experiences through which it may sometimes have to pass. (1) This expression holds good of the spiritual condition of those who are yet without Christ, and therefore unrenewed. (2) This expression holds good concerning believers when, selfishness or worldliness having for a season gained the ascendency, they lose that sensible comfort and enjoyment which they once had in religion, and feel as if they were plunged into darkness. (3) This expression holds good especially in the case of those who, through the neglect of watchfulness, are betrayed into the commission of sins which wound the conscience, and thus destroy the soul’s peace, and comfort, and freedom. (4) The expression may be applied to the case of those who from their peculiar mental temperament, and perhaps partly from other causes, habitually take a gloomy view of their own spiritual state, and are thus strangers to all peace and joy in believing.
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II. Notice some things connected with the deliverance. (1) It is achieved by the Lord Jesus Christ. (2) The deliverance of the unconverted man and of the believer is wrought out in the same way.
III. Notice the effects of the deliverance. "That I may praise Thy name," the praising of God being not only the devout and heartfelt ascription of thanks to Him as the Giver of all good, but the faithful employment of all the blessings He has bestowed, whether temporal or spiritual, for the ends for which He has given them; that is, generally for the advancement of His glory. There is an obvious lesson for those whose soul has been brought out of prison. The Lord, who has visited you graciously, demands of you now the sacrifice of praise. He has a great work to be carried on in this world, and in loosing your bonds He has fitted you for taking part in it.
A. D. Davidson, Lectures and Sermons, p. 365.
Reference: Psa 143:5.—T. R. Stevenson, Christian World Pulpit, vol. iv., p. 300.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant1903 · Public DomainOn v1Jehovah the refuge and portion.
Jehovah the refuge and portion.
Maskil of David: a prayer when he was in the c cave.
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In the third psalm here, we have the last Maskil, or psalm of instruction, -a worthy close to the series; for it leaves us with God as the only refuge and rest of the soul, man having failed, not only in power but in heart to help. The psalm is a very short and simple one; wholly a prayer, but closing with confident assurance.
At once the psalmist emphatically states that it is to Jehovah that he cries: before Him he declares his strait, as if there were no other. He can appeal with confidence to One who has known all about him, and in circumstances of deepest distress: his spirit overwhelmed, the enemy’s snare hidden for him in the path in which (as is implied) he had walked before Him (compare Psa 1:6).
Among men he found no helper, none who would own acquaintance with him. Refuge was cut off unless he found it in Jehovah: none beside cared at all. A terrible place to be in; if Jehovah were not His hiding-place! but if He were not, though all arms were stretched out to succor him; how vain would it all be! God -how easily in our insane folly we think to do without Him, who is the one necessity for all His creatures. But such discoveries constitute the grand moments for the soul, when it turns to God as now to be its all: "I cried unto Thee, Jehovah; I said, -Thou art my refuge, my portion, in the land of the living."
Two things which go together, and refuse absolutely to be separated from one another: for He cannot suffice us in the one way, except He suffices us in the other: these are but two aspects of one need into which we are fallen; as fallen away from Him, -shelterless, famine-stricken; because away from the Father’s house. To get back there is to find the one need met as surely as the other.
And "in the land of the living"! For death itself invades not the Father’s house: "God is not the God of the dead, but of the living." And even the way with Him is a "way everlasting"; as the life we already live is "everlasting life." The psalmist could not know these things as we; but thus the truth he spoke was only fuller than he knew.
Thus then he cries to God the one Helper, out of the depth, brought low by enemies too strong for Um, to whom he is left unless God come in. Be must be the Overcomer for him; and thus shut up, though a prisoner of hope, he looks to Him with an expectation brightening into perfect assurance. He sees himself amid a company also of righteous gathered with him by the same grace as himself, to give thanks to the glorious Name of his bountiful Redeemer.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow1909 · Public DomainOn v1A prayer of a hunted soul: ascribed to David…
A prayer of a hunted soul: ascribed to David 'in the cave,' but not likely to be by him.
3. 'When my spirit is faint within me' (then I remember) 'thou knowest my path.'
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7. Prison] metaphorical: cp. Psa_107:10. Compass me about] RM 'crown themselves because of me.' The meaning is, that they will rejoice with him in his rejoicing.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v1Cry for Help in Great Extremity.
Cry for Help in Great Extremity.
Maschil, a didactic poem, one teaching an important lesson, of David; a prayer when he was in the cave, either in that of Adullam, 1 Samuel 22, or in that of Engedi, 1 Samuel 24, teaching all believers the manner of praying to the Lord when trouble has reached its highest point.
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v. 1. I cried unto the Lord with my voice, in a loud appeal for help; with my voice unto the Lord did I make my supplication, with great earnestness and importunity, imploring His merciful assistance and deliverance.
v. 2. I poured out my complaint before Him, depositing all his worries and cares at one time, Psa 37:5; I showed before Him my trouble, making known to Him all that was bothering him, all his distress.
v. 3. When my spirit was overwhelmed within me, fainting away with the severity of his distress, then Thou knewest my path, the entire conduct of David lying open before the omniscient eyes of Jehovah, with all its weaknesses, indeed, but also with the underlying sincerity which characterized him. In the way wherein I walked, which his duty bade him walk, have they privily laid a snare for me, to effect his destruction.
v. 4. I looked on my right hand, the place of a protector, and beheld, but there was no man that would know me, no friend upon whom he could depend without reserve; refuge failed me, there seemed to be no place in which he was secure; no man cared for my soul, he felt himself utterly forsaken of men, for even the faithful ones who shared his exile occasionally did not understand him, 1Sa 24:1-7; 1Sa 26:5-11. Since, then, he had no other refuge, his helpless soul was driven to the Lord alone.
v. 5. I cried unto Thee, O Lord; I said, Thou art my Refuge and my Portion in the land of the living, by providing him the safe stronghold of His almighty power and the assurance of His grace and mercy in the midst of his afflictions.
v. 6. Attend unto my cry, his appeal once more ringing out; for I am brought very low, he has reached the point of extreme weakness; deliver me from my persecutors; for they are stronger than I, they had the upper hand at that time and tried their best to carry out their wicked intention of destroying David.
v. 7. Bring my soul out of prison, out of this extremity of sorrows in which he found himself, that I may praise Thy name, in grateful appreciation of what the Lord had done for him. The righteous shall compass me about, coming to him and surrounding him in sympathetic joy; for Thou shalt deal bountifully with me, his final triumph being a certainty beyond the shadow of a doubt in his mind, since he relied upon the promise of his merciful heavenly Father. Thus the sorrows of this present world teach all believers to have their hearts attuned to the praise of the Lord always, in setting forth His bounty.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv1, 3, 6General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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A maschil
This may refer to a style of music. See how you translated this in Psalms 32:1.
cave
open place under the earth large enough for people to walk around in
I cry out for help to Yahweh ... I plead for Yahweh's favor
If these two lines are so much the same that the reader will get the wrong meaning, you can translate them as one line. (See: Doublet)
with my voice
"using my voice" -
pour out my lament before him ... I tell him my troubles
If these two lines are so much the same that the reader will get the wrong meaning, you can translate them as one line. (See: Doublet)
pour out my lament before him
The psalmist speaks of telling Yahweh why he is sad as if he were pouring all of a liquid out of a container. AT: "I tell him all about why I am sad" (See: Metaphor)
John Calvin 1540 · Public Domain On vv1, 3, 4, 5 1. I cried In the Hebrew the verb is…
1. I cried In the Hebrew the verb is in the future — “I will cry;” but as that language has no present tense, it frequently uses for it the past and future promiscuously. Bishop Horne, therefore, renders in the present all the verbs in this Psalm, which Calvin translates in the past, except the verbs in the two first verses, which he renders in the future. Translators, however, in general concur with Calvin, and we think justly, the Psalm, as we conceive, being a recollection of the substance of the prayers he addressed to God while in the cave of En-gedi, but which it cannot be supposed he had then an opportunity of committing to writing.
He tells us still more clearly in the next verse that he disburdened his ears unto God. To pour out one’s thoughts and tell over his afflictions implies the reverse of those perplexing anxieties which men brood over inwardly to their own distress, and by which they torture themselves, and are chafed by their afflictions rather than led to God; or it implies the reverse of those frantic exclamations to which others give utterance who find no comfort in the superintending providence and care of God. In short, we are left to infer that while he did not give way before men to loud and senseless lamentations, neither did he suffer himself to be tormented with inward and suppressed cares, but made known his grief’s with unsuspecting confidence to the Lord.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 3, 4, 5, 7 David’s patience and instant prayer to God condemneth their…
David’s patience and instant prayer to God condemneth their wicked rage, which in their troubles either despair and murmur against God, or else seek to others than to God, to have redress in their miseries.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–7 Psa 142:1 « Maschil of David; A Prayer when…
Psa 142:1 « Maschil of David; A Prayer when he was in the cave. » I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication.
When he was in the cave] sc. Of Engedi, 1Sa 24:1 Loquitur in spelunca, sed prophetat in Christo, saith Hilary.
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Ver. 1. I cried unto the Lord with my voice] sc. Of my heart, and more with my mind than mouth; for if he had been heard, he had been taken up by the enemy. Thus Moses cried, but uttered nothing, Exo 14:15, Egit vocis silentio, ut corde clamaret (Aug.). Thus Christ cried, Heb 5:7.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 7 With my voice; either,
With my voice; either,
1. With the voice of my soul. But so this addition would be superfluous, and much more the repetition of it, because that is necessarily implied in the former word,
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I cried, and in the following, I make my supplication. Or rather,
2. With my corporeal voice, which the fervour of my soul forced me to use, when I could not do it without some danger, the enemy being at the mouth of the cave. And so this addition is emphatical, and therefore is repeated. But it is probable that David spoke with a low voice; and that he might do so without very great danger, is manifest from that discourse which passed between David and his men, even when Saul was entered into the cave, 1Sa 24:4-7.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 4 Whether it was in the cave of Adullam, or…
Whether it was in the cave of Adullam, or that of Engedi, that David prayed this prayer, is not material; it is plain that he was in distress. It was a great disgrace to so great a soldier, so great a courtier, to be put to such shifts for his own safety, and a great terror to be so hotly pursued and every moment in expectation of death; yet then he had such a presence of mind as to pray this prayer, and, wherever he was, still had his religion about him. Prayers and tears were his weapons, and, when he durst not stretch forth his hands against his prince, he lifted them up to his God. There is no cave so deep, so dark, but we may out of it send up our prayers, and our souls in prayer, to God. He calls this prayer Maschil - a psalm of instruction, because of the good lessons he had himself learnt in the cave, learnt on his knees, which he desired to teach others. In these verses observe,
I. How David complained to God, Psa 142:1, Psa 142:2. When the danger was over he was not ashamed to own (as great spirits sometimes are) the fright he had been in and the application he had made to God. Let no men of the first rank think it any diminution or disparagement to them, when they are in affliction, to cry to God, and to cry like children to their parents when any thing frightens them. David poured out his complaint, which denotes a free and full complaint; he was copious and particular in it. His heart was as full of his grievances as it could hold, but he made himself easy by pouring them out before the Lord; and this he did with great fervency: He cried unto the Lord with his voice, with the voice of his mind (so some think), for, being hidden in the cave, he durst not speak with an audible voice, lest that should betray him; but mental prayer is vocal to God, and he hears the groanings which cannot, or dare not, be uttered, Rom 8:26. Two things David laid open to God, in this complaint: - 1. His distress. He exhibited a remonstrance or memorial of his case: I showed before him my trouble, and all the circumstances of it. He did not prescribe to God, nor show him his trouble, as if God did not know it without his showing; but as one that put a confidence in God, desired to keep up communion with him, and was willing to refer himself entirely to him, he unbosomed himself to him, humbly laid the matter before him, and then cheerfully left it with him. We are apt to show our trouble too much to ourselves, aggravating it, and poring upon it, which does us no service, whereas by showing it to God we might cast the care upon him who careth for us, and thereby ease ourselves. Nor should we allow of any complaint to ourselves or others which we cannot with due decency and sincerity of devotion make to God, and stand to before him. 2. His desire. When he made his complaint he made his supplication (Psa 142:1), not claiming relief as a debt, but humbly begging it as a favour. Complainants must be suppliants, for God will be sought unto.
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II. What he complained of: "In the way wherein I walked, suspecting no danger, have they privily laid a snare for me, to entrap me." Saul gave Michal his daughter to David on purpose that she might be a snare to him, Sa1 18:21. This he complains of to God, that every thing was done with a design against him. If he had gone out of his way, and met with snares, he might have thanked himself; but when he met with them in the way of his duty he might with humble boldness tell God of them.
III. What comforted him in the midst of these complaints (Psa 142:3): "When my spirit was overwhelmed within me, and ready to sink under the burden of grief and fear, when I was quite at a loss and ready to despair, then thou knewest my path, that is, then it was a pleasure to me to think that thou knewest it. Thou knewest my sincerity, the right path which I have walked in, and that I am not such a one as my persecutors represent me. Thou knewest my condition in all the particulars of it; when my spirit was so overwhelmed that I could not distinctly show it, this comforted me, that thou knewest it, Job 23:10. Thou knewest it, that is, thou didst protect, preserve, and secure it," Psa 31:7; Deu 2:7.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–7 I cried unto the Lord with my voice,.... With…
I cried unto the Lord with my voice,.... With the voice of his soul, in the language of his mind, mentally, as Moses and Hannah cried unto the Lord when no voice was heard, or articulate sounds expressed, since this prayer was put up to the Lord in the cave where Saul was; though it might have been delivered before he came into it, while he and his men were at the mouth of it, which threw David into this distress; besides the cave was so large as to hold David and his six hundred men without being seen by Saul, and who could discourse together, as David and his men did, without being heard by Saul while he was in it; and so this psalm or prayer might be spoken vocally, though he was there;
with my voice unto the Lord did I make, my supplication: the same thing in other words; "crying" is explained by making "supplication", which is praying to the Lord in an humble manner for grace and mercy, and not pleading merit and worthiness.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 3, 4, 5, 7 David complains to God and trusts in him, ver.…
David complains to God and trusts in him, ver. 1-7 Maschil of David; A prayer when he was in the cave.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 3, 4, 5, 6, 7 The psalmist, in great distress and difficulty, calls upon
PSALM CXLII
The psalmist, in great distress and difficulty, calls upon
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God, 1-7.
NOTES ON PSALM CXLII
The title says, "An Instruction of David," or a Psalm of David giving instruction; "A Prayer when he was in the cave."
David was twice in great peril in caves.
1. At the cave of Adullam, when he fled from Achish, king of Gath, 1Sa 22:1.
2. When he was in the cave of En-gedi, where he had taken refuge from the pursuit of Saul; and the latter, without knowing that David was in it, had gone into it on some necessary occasion, 1Sa 24:1-3.
If the inscription can be depended on, the cave of En-gedi is the most likely of the two, for the scene laid here. But were there doubts concerning the legitimacy of the title, I should refer the Psalm to the state of the captives in Babylon, to which a great part of the Psalms refer. Bishop Horsley calls it "A Prayer of the Messiah taken and deserted." It may be so: but where is the evidence, except in the conjectural system of Origen.
Verse 1. I cried unto the Lord] See on the first verse of the preceding Psalm.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 3, 4, 5, 6 Psa 142:1-2. I cried unto the Lord, &c. —…
Psa 142:1-2. I cried unto the Lord, &c. — Hebrew, אזעק, I will cry unto the Lord — The words express the resolution he formed, when all human help failed, to have recourse again, as he often had had before, unto God in prayer, whom he had repeatedly made his refuge and strength, and found to be his present help in trouble. Unto the Lord did I make, &c. — Rather, will I make my supplication: I poured out, I will pour out my complaint — Namely, fully, fervently, and confidently. All these verses are in the future tense. “The state of David, in the cave of Adullam, was a state of utter destitution. Persecuted by his own countrymen, dismissed by Achish, and not yet joined by his own relations, or any other attendants, he took refuge in the cave, and was there alone. But in that disconsolate, and seemingly desperate situation, he desponded not. He had a friend in heaven into whose bosom he poured forth his complaint, and told him the sad story of his trouble and distress. When danger besetteth us around, and fear is on every side, let us follow the example of David, and that of a greater than David, who, when Jews and Gentiles conspired against him, and he was left all alone in the garden and on the cross, gave himself unto prayer.” — Horne.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–7 I cried unto the Lord with my voice -…
I cried unto the Lord with my voice - See the notes at Psa 3:4, where the language is the same. He uttered a loud and audible prayer, though he was alone. It was not a mental ejaculation, but he gave expression to his desires.
With my voice unto the Lord did I make my supplication - See Psa 30:8. The Hebrew word rendered “did make my supplication,” means to implore favor or mercy. It denotes the language of petition and entreaty, not the language of claim.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 142
Psalms 142
Maschil of David; A Prayer when he was in the cave
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2 I cried unto the Lord with my voice;
With my voice unto the Lord did I make my supplication.
3 I poured out my complaint before him;
I shewed before him my trouble.
4 When my spirit was overwhelmed within me,
Then thou knewest my path.
In the way wherein I walked
Have they privily laid a snare for me.
5 I looked on my right hand, and beheld,
But there was no man that would know me:
Refuge failed me;
No man cared for my soul.
6 I cried unto thee, O Lord:
I said, Thou art my refuge
And my portion in the land of the living.
7 Attend unto my cry;
For I am brought very low:
Deliver me from my persecutors;
For they are stronger than I.
8 Bring my soul out of prison,
That I may praise thy name:
The righteous shall compass me about;
For thou shalt deal bountifully with me.
EXEGETICAL AND CRITICAL
Contents and Composition.—On maskil see Introd. § 8, No. 3. The Psalm is closely related to Psalms 141, 143. The superscription assigns it to the time of 1 Samuel 22, if the cave of Adullam be meant, here designated by the article as a well-known one, or to that of 1 Samuel 24, if the cave of Engedi be meant. The contents agree with this statement, which cannot be successfully impugned on linguistic grounds, although there appears to be a certain dependence upon Psalms 77. which has given rise to some hesitation.
The Author calls upon God, with a loud voice, for deliverance on account of the greatness of his distress and anguish; for even the eye of God, to whom his every way is known, will see only snares in his path, but no helping friend, (Psa_142:2-5). And he cries to God, for He remains his refuge and his portion, and will deliver him from oppression and weakness in spite of his powerful persecutors, so that he may praise Him amid the acclamations of His people (Psa_142:6-7).
[Psa_142:4. When my spirit was over whelmed.—The same mode of expression occurs in Psa_77:4. Hupfeld would connect this line with the preceding verse, as is done in Psa_102:1. This would certainly give a more natural and easy connection.—J. F. M.]
Psa_142:5. Look to the right hand [E. V.: I looked, etc.]—The ancient versions and Rabbins whom Calvin follows, and by whose influence Ewald is moved to change the pointing, translate as if the verb, instead of being in the imperat. Hiphil, were in the absolute infinitive, which they then render in the first person. They mistake the character of the language of prayer. The right side is mentioned since being the side defended, it was the point of attack (Psa_109:6) where, therefore, the defenders post themselves (Psa_109:31; Psa_110:5) as a shelter (Psa_121:5). There is no need of changing the reading with a view to gain the sense: looking all the day long and seeing (Hitzig). [Translate: look at the right hand and see. No friend (appears) for me; refuge for me is lost. There is none that inquireth after my soul. Perowne: “There is no contradiction in this prayer to the previous statement of belief in God’s omniscience: Thou knowest my path, as has been alleged. Such appeals to God to see, to regard, etc., are common enough, and ‘are bound up with the very nature of prayer, which is one great anthropomorphism.’ ”—J. F. M.]
Psalm 142:8. It is not indicated in the text whether the term prison, employed for affliction, is figurative or not. The translation of the last line: the righteous wait for me (Septuagint, Syriac, Aquila, Ewald), would require the construction with לְ (Job_36:2). The renderings: crown (Symm., Jerome), or figuratively: triumph in me as in a crown (Aben Ezra, Kimchi), or: deck themselves as with a crown, i.e., triumph like a king (Cocceius, Venema, Del.), are far-fetched. The explanation: surround, here naturally not in a hostile but in a friendly manner (Luther, after Felix Pratensis and most of the recent expositors), has to meet only the difficulty of the construction with בְּ. [The sense of the E. V. is therefore probably the correct one. On the feelings of the Psalmist, Delitzsch: “The poet thus finds himself not so completely alone as might appear from Psa_142:5. He does not fancy that he is the only righteous one. He is only a member of a common Church, whose lot is interwoven with his, and who will triumph in his deliverance as in their own (1Co_12:26).”—J. F. M.]
HOMILETICAL AND PRACTICAL
The great distress of God’s children, the conduct of the believer, and his certain help.—We can lose everything on earth without harm to us, if only God remains as our Portion.—The friendship of God and the enmity of the world, in the community of the righteous.
Starke: The inner suffering of the heart, when the spirit is under deepest oppression, is the true school of prayer.—God often purposely permits His children to come into great affliction, so that His works may become manifest. He will yet be acknowledged by us as our only and best Helper.—When other men find reasons for despairing, believers make God their refuge, and He then manifests His might and help in a way that gladdens their hearts.—There is no better friend than God; He does not forsake His own even in the greatest need.—Oppression and affliction, faith and prayer, often meet; affliction tries faith and strengthens prayer.—This whole world is to God’s children often nothing but a prison, in which with tears and groans they await the redemption of the body.—God does not yield His honor. When He knows how to glorify it through them or others, He will not spare Himself. Recall it to Him in an earnest, upright spirit, and thou shalt see thy desire in His mercy and help.
Frisch: Those who pray best do not know how to sink deep enough before God’s supreme majesty.—Diedrich: If the soul has only its refuge and its light in God, it can praise Him even in the midst of enemies, and then also be assured of the greatest triumph.—Taube: Persecution from the side of enemies presses sorely, but abandonment by friends, who should have stood by one’s side as helpers and defenders, presses more sorely still.
[Matt. Henry: We are apt to show our trouble too much to ourselves, aggravating it and poring upon it, which doth us unkindness, whereas by showing it to God, we might cast the care on Him who careth for us, and thereby ease ourselves. Nor should we allow of any complaint to ourselves and others, which we cannot with the due decency and sincerity make to God, and stand to before Him.—This is the greatest comfort of our temporal mercies, that they furnish us with matter and give us opportunity for the excellent duty of praise.—Others’ mercies ought to be the matter of our praises to God; and others’ praises on our behalf ought to be both desired and rejoiced in by us.—Bp. Horne: When danger besetteth us around, and fear is on every side, let us follow the example of David, and that of a greater than David, who, when Jews and Gentiles conspired against Him, and He was left all alone in the garden and on the cross, gave Himself unto prayer.—Barnes: That God may be honored, is an object at all times much more important than our own welfare, even than our salvation.—It is an honor to be desired, to be associated with good men, to possess their esteem, to have their sympathy, their prayers, and their affections, to share their joys here and their triumphs in the world to come.—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 7 1. I cried—I made an outcry. The repetitions denote…
1. I cried—I made an outcry. The repetitions denote intensity. With my voice, shows that it was not a figure for inward fervour, but a vocal, earnest call.
Supplication—Literally, I made my earnest cry for mercy.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–7 1. Aloud to Jehovah will I cry;
1. Aloud to Jehovah will I cry;
Aloud to Jehovah will I make supplication:
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1, 2. The Psalmist’s resolve to seek relief by laying his distress before Jehovah.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 7 (1) I cried . . .—See Psa_3:4, &c.
(1) I cried . . .—See Psa_3:4, &c.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–7 DAVID once more cries to God for protection and…
DAVID once more cries to God for protection and deliverance. The "title" says that the prayer was composed by him "when he was in the cave," by which we must understand "the cave of Adullam". (see 1Sa_22:1, 1Sa_22:2; and comp. Ps 57, "title The contents and style of the psalm are thoroughly Davidical.
I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication. "With my voice" means aloud, and therefore earnestly and pressingly. (comp. Psa_3:4 Psa_27:7 Psa_64:1 Psa_77:1 Psa_130:1, Psa_130:2, etc.)
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Vers. 1-7. Our resource in extremity.
Few passages in Scripture more aptly illustrate the words, "They learn in suffering what they teach in song," than does this psalm. In a few strong sentences we have placed before us
I THE EXTREMITY OF HUMAN TROUBLE. David is "brought very low." His persecutors are too strong for him (ver. 6), too numerous; moreover, they are very wily, their stratagems are clever, and they involve him in great peril (ver. 3). He is abandoned by his friends; he is placed outside the reach of kindly sympathy and succor (ver. 4); nay, he is so shut up and surrounded that there seems no way of escape for him (ver. 7); he feels as if he were defeated, and he is a disheartened man (ver. 3); the waves of misfortune go over him. We may find some correspondence to this desperate position in our own case:
1. In very serious sickness, when the husband and father is stricken down in the midst of his life and of his responsibilities, and there does not open any way for the maintenance of his family; or when the student, who has spent many years in preparation for the Christian ministry, breaks down in health as the door of usefulness is about to open.
2. In the loss of reputation; when a true man is, through the "wicked devices" of some heartless neighbor, charged with a sin or crime of which he cannot possibly prove himself innocent, and he has to meet the averted looks and cold address of those who were once his cordial friends.
3. In desertion; when some pure and tender heart has trusted one that "smiles and smiles, and is a villain," and is by him betrayed and deserted, and all human "refuge fails," and no one seems to "care for the soul" of the sufferer, and the heart is indeed "overwhelmed.
4. In the bitter disappointment of some noble and generous hope; when the toiling evangelist or the lonely missionary makes no way, and the heathenism at home or abroad appears to be as dense and as dark as ever.
5. In some moral or spiritual entanglement (ver. 7); when the mind is imprisoned in some inextricable difficulty, in some harassing doubt, or even in utter disbelief; or when the life is darkened because the will is ensnared by some unworthy and, it may be, even degrading habit, and the soul is in a bondage compared with which that of stone walls and iron locks is as nothing; or when the spirit finds itself in the hard and cruel fetters of selfishness, or worldliness, or pride, and is therefore a long way off from the favor and friendship of Jesus Christ. In all such cases as these and the moral are far more serious than the material we are "brought very low;" we may well be "overwhelmed within us.
II OUR ONE RESOURCE. Our refuge is in God; he is our Portion.
1. We go to our Divine Lord for refuge, that we may hide ourselves in him, to cast ourselves on his unfailing friendship, to rest in his deep and perfect sympathy. (Heb_4:15, Heb_4:16)
2. When everything else is lost, when we are abandoned by our human friends, we have a heritage in God; we have still a heavenly Father to trust and love, and a holy service and filial submission to render; we have fellowship with God.
3. We ask and we hope for Divine deliverance. We know that an almighty arm is on our side; we believe that the All-wise can and will show to us a way of escape from the very midst of our difficulties; we are assured that God can break the net in which our soul is taken, and can enlarge us and give us a blessed spiritual freedom. Has not a Savior come to preach deliverance to the captives and whom the Son makes free, are they not free indeed"?
HOMILIES BY S. CONWAY Vers. 1-7. "When my spirit was overwhelmed.
This is said to be one of David"s cave psalms. There are some seven or eight which, according to their inscriptions, have to do with David"s persecution by Saul. What cave is meant, whether Adullam or Engedi, we do not know.
I HERE IS A MOST DISTRESSFUL CONDITION SET FORTH. It is described:
1. As being overwhelmed. (Ver. 3) As if some fierce flood had rushed down upon him and his, and with sore difficulty they could bear up against its cruel might.
2. As being in great need of refuge, but utterly failing to find it. (Ver. 3) He had looked round on the fight hand and the left, but in vain.
3. As rejected by men. "No man would know me." They had cast him off, would have nothing to do with him, would certainly render no help.
4. As brought very low." (Ver. 6) All hope and joy had fled from him; he was utterly cast down.
5. As one shut up in prison. (Ver. 7) Now, all this sets forth what is often true in the experience of God"s people. We are told also
II How THIS CONDITION WAS BROUGHT ABOUT.
1. By the snares of the wicked. (Ver. 3) The snare was secretly but surely laid, and the psalmist seems to have fallen into it; it was laid along the path wherein he was wont to walk. He had not wandered off into strange or forbidden ways, but in his own proper and accustomed path, there the snare was secretly set. "The daily round, the common task," may become to us not only the path of life, but the evil one knows how, in the midst of them, to lay, and often too successfully, snares for the soul.
2. By the indifference and apathy of his fellow-men. "No man cared for my soul." It is a thought full of pain and sorrow to many a Christian heart that, by neglect, they have suffered so many souls to go astray. We have not cared for them as we should. When we think of it, we can only say, "Enter not into judgment with thy servant, O Lord." But let us also forsake the sin we confess.
3. By persecution. This does often bring the soul "very low." Even our blessed Lord cried out, "My God, my God, why hast thou forsaken me?" But it matters not, so long as we cleave to God.
III WHAT TO DO UNDER THESE CIRCUMSTANCES.
1. Turn to the Lord in fervent prayer. Lay before him all your trouble. Keep well in mind that the Lord who loves you, and whom you love, knoweth the way you take.
2. Call to mind what God has been to you in the past.
IV WHAT SHALL COME OF IT. The Lord will deal bountifully with us. We shall praise the Lord. All the righteous will rejoice. S.C.
HOMILIES BY C. SHORT Vers. 1-7. A cry for deliverance.
"The last of the eight psalms to be referred to David"s persecution by Saul. Supposed to describe his thoughts and feelings when he was in the "cave," though whether of Adullam or of Engedi is not clear. It expresses the cleaving of the heart to God, the deep sense of loneliness, the cry for deliverance, the confidence that that deliverance will call forth the sympathy and the joy of many others.
I IMPORTUNATE PRAYER UTTERED ALOUD WITH VOICE AND WORDS. (Vers. 1, 2) Not mere inward communion with God, but with audible prayer pours out his distracting trouble, and lays open before him the burden and the distress of his heart. Uttered prayer more soothing and strengthening than mere silent desire, though both are effectual with God.
II IN OUR DARKEST, MOST DANGEROUS TIMES GOD IS WELL ACQUAINTED WITH THE WHOLE EXTENT OF OUR TROUBLE. (Ver. 3) God, therefore, can listen with the more sympathy to prayers, because he can understand how to estimate the depth and meaning of our complaints. This a source of great comfort that God is not ignorant of our circumstances till we inform him of them. His interest is awakened by his own knowledge previous to our prayer.
III GOD"S ALL-SEEING EYE RECOGNIZES HIS LONELINESS AND HELPLESSNESS. (Ver. 4) No human being will recognize him, nor afford him any help, nor take any sympathetic interest in his affairs. All this is perfectly open to the knowledge of God.
IV DESPAIRING OF HUMAN HELP, HE URGENTLY CRIES TO HIS ONLY REFUGE. (Ver. 5) Jehovah is his "Refuge" and "Portion the only possession that suffices and satisfies him, and guarantees his continuance "in the land of the living." He cannot die, he cannot perish, though abandoned of all human friends and helpers.
V HIS OWN FEEBLENESS AND THE SUPERIOR STRENGTH OF HIS ENEMIES IS ANOTHER PLEA FOR DELIVERANCE. (Ver. 6) He has the calm assurance that this plea will be answered, and the Divine Name glorified.
VI HIS DELIVERANCE WILL CALL FORTH THE SYMPATHY AND JOY OF OTHERS. (Ver. 7) He is not, therefore, so entirely alone as he once thought; there are other righteous persons besides himself whose destiny is interwoven with his own. In this manner God deals bountifully with him. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–7 Maschil of David. This Maschil is written for our…
Maschil of David. This Maschil is written for our instruction. It teaches us principally by example how to order our prayer in times of distress. Such instruction is among the most needful, practical, and effectual parts of our spiritual education. He who has learned how to pray has been taught the most useful of the arts and sciences. The disciples said unto the Son of David, "Lord, teach, us to pray"; and here David gives us a valuable lesson by recording his own experience as to supplication from beneath a cloud.
A Prayer when he was in the cave. He was in one of his many lurking places, either Engedi, Adullam, or some other lone cavern wherein he could conceal himself from Saul and his blood hounds. Caves make good closets for prayer; their gloom and solitude are helpful to the exercise of devotion. Had David prayed as much in his palace as he did in his cave, he might never have fallen into the act which brought such misery upon his later days.
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There can be little doubt that this song dates from the days when Saul was sorely persecuting David, and David himself was in soul trouble, probably produced by that weakness of faith which led him to associate with heathen princes. His fortunes were evidently at their lowest, and, what was worse, his repute had fearfully fallen; yet he displayed a true faith in God, to whom he made known his pressing sorrows. The gloom of the cave is over the psalm, and yet as if standing at the mouth of it the prophet poet sees a bright light a little beyond.
Ver. 1. I cried unto the LORD with my voice. It was a cry of such anguish that he remembers it long after, and makes a record of it. In the loneliness of the cave he could use his voice as much as he pleased; and therefore he made its gloomy vaults echo with his appeals to heaven. When there was no soul in the cavern seeking his blood, David with all his soul was engaged in seeking his God. He felt it a relief to his heart to use his voice in his pleadings with Jehovah. There was a voice in his prayer when he used his voice for prayer: it was not vox et praeterea nihil. It was a prayer vivo corde as well as vivâ voce.
With my voice unto the Lord did I make my supplication. He dwells upon the fact that he spoke aloud in prayer; it was evidently well impressed upon his memory, hence he doubles the word and says, "with my voice; with my voice." It is well when our supplications are such that we find pleasure in looking back upon them. He that is cheered by the memory of his prayers will pray again. See how the good man's appeal was to Jehovah only: he did not go round about to men, but he ran straight forward to Jehovah, his God. What true wisdom is here! Consider how the Psalmist's prayer grew into shape as he proceeded with it. Its first poured out his natural longings, "I cried"; and then he gathered up all his wits and arranged his thoughts, "I made supplication." True prayers may differ in their diction, but not in their direction: an impromptu cry and a preconceived supplication must alike ascend towards the one prayer hearing God, and he will accept each of them with equal readiness. The intense personality of the prayer is noteworthy: no doubt the Psalmist was glad of the prayers of others, but he was not content to be silent himself. See how everything is in the first person, "I cried with my voice; with my voice did I make my supplication." It is good to pray in the plural"Our Father", but in times of trouble we shall feel forced to change our note into "Let this cup pass from me."
Title. He calls this prayer Maschil, "a psalm of instruction", because of the good lessons he had himself learned in the cave, learned on his knees, and so learned that he desired to teach others. Matthew Henry.
Title. A prayer when he was in the cave. Every part of this psalm shows the propriety of its inscription or title. He expressly mentions his being in a place where he was entirely shut up, where he saw no possible method of escaping, as having no friends that dared to own him and appear for his deliverance, and when every one seemed to desert him, and to have abandoned all care of his safety and life. This he pathetically describes, and in such terms as cannot fail to move the tender affections of every one who considers them. On the first sense of his danger, shut up in a cave, surrounded by three thousand chosen soldiers, closely observed by a watchful enemy who would spare no art or pains to apprehend him, he seems almost to have despaired of himself, and declares that his spirit is quite overwhelmed with the greatness of his distress. At length, recollecting his principles, and the promises that God had made him, he earnestly supplicates the protection of God, and assures himself that he should yet praise God for his deliverance, and that good men should share his joy, and encompass the altar of God with thanksgiving for the mercy that he had shown him. Samuel Chandler.
Title. "The cave." Leaving our horses in charge of some Arabs, and taking one for our guide, we started for the cave now known as Mughâret Khureitûn, which is believed to be the cave Adullam, having a fearful gorge below, gigantic cliffs above, and the path winding along a narrow shelf of the rock. At length, from a great rock hanging on the edge of the shelf, we entered by a long leap a low window which opened into the perpendicular face of the cliff. We were then within the traditional hold of David, and, creeping half doubled through a narrow crevice for a few rods, we stood beneath the dark vault of the first grand chamber of this mysterious and oppressive cavern, 1Sa 22:1-2 2Sa 23:13-17. Our whole collection of lights did little more than make the damp darkness visible. After groping about as long as we had time to spare, we returned to the light of day, fully convinced that, with David and his lion hearted followers inside, all the strength of Israel under Saul could not have forced an entrancewould not have even attempted it. William M. Thompson.
Ver. 1. I cried unto the LORD. Thou hast posted me over to no deputy for the hearing of my prayer, neither dost thou require that I should bring a spokesman for the presenting of it; but thou hast commanded me to come myself, and to come to thee thyself. Sir Richard Baker on the Lord's Prayer.
Ver. 1. With my voice. The Lord needs not the tongue to be an interpreter between him and the hearts of his children. He that hears without ears can interpret prayers though not uttered by the tongue. Our desires are cries in the ears of the Lord of hosts. The vehemency of the affections may sometimes cause the outcrying of the voice; but alas! Without this it is but a tinkling cymbal...There is a use of words in prayer, to excite, and convey, and give vent to, affection: Ho 14:2, "Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously." The prophet doth not only prescribe that they should take affections, but take with them words. Thomas Manton.
Ver. 1.
1. A vivid memoryof what he did, and how, and when.
2. A public declaration; from which we infer that his prayer cheered him, brought him succour in trouble, and deliverance out of it.
3. A reasonable inference: he prays again.
Ver. 1-2.
1. Special seasons for prayer: times of complaint and trouble.
2. Special prayer on such occasions; "I cried", "I make my supplication", "I poured out my complaint", "I showed before him my trouble." Spread the whole case before God, as Hezekiah did the letter from Sennacherib.
G.R.
Psalms 142:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 3, 4, 5, 7 I cried unto the Lord with my voice.
Psa_142:1-7
I cried unto the Lord with my voice.
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Religion in the trials of life: -
I. The trials here represented. He speaks of himself as--
1. Overwhelmed (verse 3).
2. Walking in snares (verse 3).
3. Destitute of friends (verse 4).
4. Greatly reduced (verse 6).
5. Greatly persecuted (verse 6).
6. Imprisoned (verse 7). Ignorance, poverty, affliction, all these imprison.
II. The religion here displayed.
1. Religion manifesting itself in prayer to God. A practical realization of our dependence on our Maker is true prayer, and this is the essence of religion. Prayer is not language, but life: it is the soul turned ever to the Almighty, as the flower to the sun, as the river to the sea.
2. Religion manifesting itself in practical confidence in God.
(1) Confidence in His personal superintendence. Thou knowest; not merely the path of material universes and spiritual hierarchies, but my path.
(2) Confidence in His protection (verse 5).
(1) My refuge. What a refuge, vaster than the universe, strong as Omnipotence.
(2) My portion. Everything without Him is nothing worth, nothing with Him is everything, satisfying, glorious.
3. Religion manifesting itself in unbounded trust in His goodness (verse 7). (Homilist.)
Davids prayer in the cave
A prayer when he was in the cave. The caves have heard the best prayers. Some birds sing best in cages. I have heard that some of Gods people shine brightest in the dark. There is many an heir of heaven who never prays so well as when he is driven by necessity to pray.
I. The condition of a soul under a deep sense of sin. A little while ago you were out in the open field of the world, sinning with a high hand, plucking the flowers which grow in those poisoned vales, and enjoying their deadly perfume. To-night you feel like one who has come out of the bright sunshine and balmy air into a dark, noisome cavern, where you can see but little, where there is no comfort, and where there appears to you to be no hope of escape.
1. Well, now, your first business should be to appeal unto God. Get to your knees, you who feel yourselves guilty; get to your knees, if your hearts are sighing on account of sin.
2. Make a full confession unto the Lord.
3. Acknowledge to God that there is no hope for you but in His mercy. In the cave of your doubts and fears, with the clinging damp of your despair about you, chilled and numbed by the dread of the wrath to come, yet venture to make God in Christ your sole confidence, and you shall yet have perfect peace.
4. Then, further, if you are still in the cave of doubt and sin, venture to plead with God to set you free. You cannot present a better prayer than this one of Davids (verse 7). My old friend, Dr. Alexander Fletcher, seems to rise before me now, for I remember hearing him say to the children that, when men came out of prison, they did praise him who had set them free. He said that he was going down the Old Bailey one day, and he saw a boy standing on his head, turning Catherine wheels, dancing hornpipes, and jumping about in all manner of ways, and he said to him, What are you at? You seem to be tremendously happy; and the boy replied, Ah, old gentlemen, if you had been locked up six months, and had just got out, you would be happy, tool I have no doubt that is very true. When a soul gets out of a far worse prison than there ever was at Newgate, then he must praise free grace and dying love, and ring those charming bells again, and again, and again, and make his whole life musical with the praise of the emancipating Christ.
II. The condition of a persecuted believer. Here is a godly man who works in a factory, or a Christian girl who is occupied in book-folding, or-some other work where there is a large number employed; such persons will have a sad tale to tell of now they have been hunted about, ridiculed, and scoffed at by ungodly companions. Now you are in the cave.
1. It may be that you are in the condition described here; you hardly know what to do. You are as David was when he wrote ver.
3. You are like a lamb in the midst of wolves; you know not which way to turn. Well, then, say to the Lord, as David did, When my spirit was overwhelmed within me, then Thou knewest my path. Have confidence that, when you know not what to do, He can and will direct your way if you trust Him.
2. In addition to that, it may be that you are greatly tempted. David said, They privily laid a snare for me. It is often so with young men in a warehouse, or with a number of clerks in an establishment. Young Christian soldiers often have a very rough time of it in the barracks; but I hope that they will prove themselves true soldiers, and not yield an inch to those who would lead them astray.
3. It will be very painful if, in addition to that, your friends turn against you. David said, There was no man that would know me. Is it so with you? Are your father and mother against you? Cultivate great love to those who, having come into the army of Christ, are much beset by adversaries. They are in the cave. Do not disown them; they are trying to do their best; stand side by Side with them.
4. It may be that the worst point about you is that you feel very feeble. You say, I should not mind the persecution if I felt strong; but I am so feeble. Well, now, always distinguish between feeling strong and being strong. The man who feels strong is weak; the man who feels weak is the man who is strong.
III. The condition of a believer who is being prepared for greater honour and wider service. Is it not a curious thing that, whenever God means to make a man great, He always breaks him in pieces first? David was to be king over all Israel. What was the way to Jerusalem for David? What was the way to the throne? Well, it was round by the cave of Adullam, He must go there and be an outlaw and an outcast, for that was the way by which he would be made king. Have none of you ever noticed, in your own lives, that whenever God is going to give you an enlargement, and bring you out to a larger sphere of service, or a higher platform of spiritual life, you always get thrown down? Why is that?
1. If God would make you greatly useful, He must teach you how to pray.
2. The man whom God would greatly honour must always believe in God when he is at his wits end (verse 3). Oh, it is easy to trust when you can trust yourself; but when you cannot trust yourself, when you are dead beat, when your spirit sinks below zero in the chili of utter despair, then is the time to trust in God. If that is your case, you have the marks of a man who can lead Gods people, and be a comforter of others.
3. In order to greater usefulness many a man of God must be taught to stand quite alone (verse 4).
4. The man whom God will bless must be the man who delights in God alone (verse 5). Oh, to have God as our refuge, and to make God our portion!
5. He whom God would use must be taught sympathy with Gods poor people (verse 6). If the Lord means to bless you, and to make you very useful in His Church, depend upon it He will try you.
6. If God means to use you, you must get to be full of praise (verse 7). If thou art of a cheerful spirit, glad in the Lord, and joyous after all thy trials and afflictions, and if thou dost but rejoice the more because thou hast been brought so low, then God is making something of thee, and He will yet use thee to lead His people to greater works of grace. (C. H. Spurgeon.)
Davids prayer in the cave
Life and liberty are sweet; but we may pay too dear a price even for the sweetest things. David is now at liberty; he has escaped out of the prison-house of Gath; but he has made his escape and obtained his liberty at much too great a price. For years past the name of Gath had been the proudest name that Davids flatterers could speak in his willing ears. But after his disgraceful escape from that city to Davids old age, it brought a cloud to his brow and a blush to his cheek to hear the name of Gath. We all have our Gaths. There are people and there are places in our own past life the very name of which, the very neighbourhood of which, throws a bolt into conscience and brings a blush upon the cheek. If we purchase a name, or a place, or an office, or wealth, or even a home, if we purchase any of them at the cost of truth or of justice, or of honour, or self-respect, or fair play to our competitor, we will find, when it is too late, that we have sold ourselves for naught, and have poisoned the very wells of life. So David discovered it to be when, for his liberty, he degraded himself in Gath, deceived Achish, and was hurried out of the land and escaped--a free, indeed, but a dishonoured man--to the Cave of Adullam. But then, it is out of such degradation and shame that weak and evil men rise on stepping-stones of their own transgressions to true honour and wisdom, to stable godliness and exercised virtue. I will take sentry myself to-night, said David to his captains one Sabbath evening. Wrapping around him the cloak that Michal had worked for him in happier days, and taking in his hand Goliaths sword, David paced the rocky shelves, and poured out his full heart to God all that Sabbath night. All in the great cave did not sleep, or all at once; and it was nights like these--when their captain shared their dangers and assured their fears, as they heard his step and listened to his deep sweet voice--it was nights like these that did more to turn the rough and ill-used men into heroes and saints than all their sufferings and all their other discipline. David says: I cried that night unto the Lord with my voice; with my voice unto the Lord did I make my supplication. I went out alone, and I poured out my complaint before Him, and I showed Him that night all my trouble. We are never content. What would we have given for a full report of all that David said about himself and his cause to God that night? We are thankful for this dramatic 142nd psalm; but it would have been a grand piece of devotional literature, aye, of national history, had we had all that David said to God that sentinel night; but what he did say was not fitted or intended for any human ear. We know that from ourselves, from our own sentinel Sabbaths. We too have troubles and complaints that our ministers do not touch upon in all their most searching Sabbath Day exercises, any more than God touched upon Davids here in the cave. But David seems only to have one complaint, and yet it was so blessed to him that it compelled him to spend the hours of the night alone with God, Keep your complaints for God, my afflicted brethren; keep your complaints for God, and for the silence of the night. No one will listen to your trouble but God; no one has time, no one has attention to give to your sorrow but God. You will only expose yourself, and weaken yourself, and humble yourself, if you take your complaints to preoccupied men. Like David, some of you may to-night be labouring and anxious under some complaint against your master, or against some of your relatives; or some of you may have received an insulting, threatening, blackmailing letter, like Hezekiah. I do not say you are not to show that letter to a lawyer; but you must show it first to God, and then, if possible, to a lawyer who knows God. Send all your house to bed to-night before you answer that letter, and again show it to God in the morning before you post it. I poured out my complaint before God; I showed Him all my trouble. When my spirit was overwhelmed within me, then Thou knewest my path. The Lord, says Newton, is not withdrawn to a great distance from you, His eye is upon you all the time, He sees your case, and does not behold it with indifference, but observes it with attention. He knows and considers your path, and not only so, but He appointed it and all the outs and ins of it. Your trouble began at the hour He appointed; it could not begin before, and He has marked the degree of it to a hairs breadth, and its duration to a moment. He knows, likewise, just how your spirit is affected to-night under the trouble, and He will supply you, if you will take it--He will supply grace and strength in due season, and as He sees they are needful. Therefore, hope in God; for you, like David, shall yet praise Him. To be imprisoned by God was better to David than to be set free by man. In Davids best moments, as sometimes when sentinel in Adullam, David felt that Gods prison-house was a very hermitage, sanctuary, a grand pavilion, as he signifies elsewhere, into which God takes the soul to show it His marvellous lovingkindness. David had broken out of Gods prison in Gath before the time, but he has never ceased to repent of that insane act. And if at any time he felt the banishment of Adullam--and he had a thousand thoughts during these lonely hours--he soon recollected who held the keys; and, though the door had been opened, he would not have escaped. God Himself conspicuously delivered David henceforth. God is Davids jailor, and whatever time David feels his close detention, he betakes himself anew, in all his guilt, and lies, and playing the madman and the fool to earnest, believing, and waiting prayer: Bring my soul out of prison that I may praise Thy name; and then, as the new day broke in the east, and the shades of the night fled away, the day-star of hope arose in Davids heart, and the present prayer seems almost to be prophetic. He foresaw the Lord not only as his refuge in every future time of trouble, but also as his alone portion in the land of the living; he saw himself set free from every prison and from every persecutor, with his righteousness brought forth as the light, and his judgment as the noonday. Bring my soul out of prison was his last word to God, as the day broke in the east, that I may praise Thy name: the righteous shall compass me about; for Thou shalt deal bountifully with me. And how well was that hope fulfilled to David, how bountifully did God deal with David, and how hath the righteous compassed David about, as rapt listeners compass round the sweetest music, as rejoicing fellow-worshippers compass round a miracle of Divine grace. There was no man that would know me, complained David in the day of his deep dejection. But all men whose knowledge is worth the having know David now. All righteous men compass him about now, and rejoice over him that his God, and their God, brought his soul out of prison, and dealt so bountifully with him. (A. Whyte, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 142
Psalms 142
THE superscription not only calls this a psalm of Davids, but specifies the circumstances of its composition. It breathes the same spirit of mingled fear and faith which characterises many earlier psalms, but one fails to catch the unmistakable note of freshness, and there are numerous echoes of preceding singers. This psalmist has as deep sorrows as his predecessors, and as firm a grasp of Jehovah, his helper. His song runs naturally in well-worn channels, and is none the less genuine and acceptable to God because it does. Trouble and lack of human sympathy or help have done their best work on him, since they have driven him to Gods breast. He has cried in vain to man; and now he has gathered himself up in a firm resolve to cast himself upon God. Men may take offence that they are only appealed to as a last resort, but God does not. The psalmist is too much in earnest to be content with unspoken prayers. His voice must help his thoughts. Wonderful is the power of articulate utterance in defining, and often in diminishing, sorrows. Put into words, many a burden shrinks. Speaking his grief, many a man is calmed and braced to endure. The complaint poured out before God ceases to flood the spirit; the straits told to Him begin to grip less tightly.
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Psa_142:1 resembles Psa_77:1, and Psa_142:3 has the same vivid expression for a spirit swathed in melancholy as Psa_77:3. Hupfeld would transfer Psa_142:3 a to Psa_142:2, as being superfluous in Psa_142:3, and, in connection with the preceding, stating the situation or disposition from which the psalmists prayer flows. If so taken, the copula (And) introducing b will be equivalent to "But," and contrasts the omniscience of God with the psalmists faintheartedness. If the usual division of verses is retained, the same contrast is presented still more forcibly, and the copula may be rendered "Then." The outpouring of complaint is not meant to tell Jehovah what He does not know. It is for the complainers relief, not for Gods information. However a soul is wrapped, in gloom, the thought that God knows the road which is so dark brings a little creeping beam into the blackness. In the strength of that conviction the psalmist beseeches Jehovah to behold what He does behold. That is the paradox of faithful prayer, which asks for what it knows that it possesses, and dared not ask for unless it knew. The form of the word rendered above "Look" is irregular, a "hybrid" (Delitzsch); but when standing beside the following "see," it is best taken as an imperative of petition to Jehovah. The old versions render both wards as first person singular, in which they are followed by Baethgen, Graetz, and Cheyne. It is perhaps more natural that the psalmist should represent himself as looking round in vain for help, than that he should ask God to look; and, as Baethgen remarks, the copula before "There is none" in Psa_142:4 b favours this reading, as it is superfluous with an imperative. In either case the drift of Psa_142:4 is to set forth the suppliants forlorn condition. The "right hand" is the place for a champion or helper, but this lonely sufferers is unguarded, and there is none who knows him, in the sense of recognising him as one to be helped. {Rth_2:10; Rth_2:19} Thus abandoned, friendless, and solitary, confronted by foes, he looks about for some place to hide in; but that too has failed him. {Job_11:20; Jer_25:35; Amo_2:14} There is no man interested enough in him to make inquiry after his life. Whether he is alive or dead matters not a straw to any.
Thus utterly naked of help, allies, and earthly hiding place, what can a man do but fling himself into the arms of God? This one does so. as the rest of the psalm tells. He had looked all round the horizon in vain for a safe cranny to creep into and escape. He was out in the open, without a bush or rock to hide behind, on all the dreary level. So he looks up, and suddenly there rises by his side an inexpugnable fortress, as if a mountain sprang at once from the flat earth. "I have said, Thou art my refuge!" Whoso says thus has a shelter, some one to care for him, and the gloom begins to thin off from his soul. The psalmist is not only safe in consequence of his prayer, but rich; for the soul which, by strong resolve, even in the midst of straits, claims God as its portion will at once realise its portion in God.
The prayer for complete deliverance in Psa_142:6-7 passes into calmness, even while it continues fully conscious of peril and of the power of the pursuers. Such is the reward of invoking Jehovahs help. Agitation is soothed, and, even before any outward effect has been manifest, the peace of God begins to shed itself over heart and mind. The suppliant still spreads his needs before God, is still conscious of much weakness, of strong persecutors, and feels that he is, as it were, in prison (an evident metaphor, though Graetz, with singular prosaicness, will have it to be literal); but he has hold of God now, and so is sure of deliverance, and already begins to shape his lips for songs of praise, and to anticipate the triumph which his experience will afford to those who are righteous, and so are his fellows. He was not, then, so utterly solitary as he had wailed that he was. There were some who would joy in his joy, even if they could not help his misery. But the soul that has to wade through deep waters has always to do it alone; for no human sympathy reaches to full knowledge of, or share in, even the best loved ones grief. We have companions in joy; sorrow we have to face by ourselves. Unless we have Jesus with us in the darkness, we have no one.
The word rendered above "shall glory" is taken in different meanings. According to some, it is to be rendered here "surround"-i.e., with congratulations; others would take the meaning to be "shall crown themselves"-i.e., " triumph on my account" (Delitzsch, etc.). Graetz suggests a plausible emendation, which Cheyne adopts, reading "glory in," the resulting meaning being the same as that of Delitzsch. The notion of participation in the psalmists triumph is evidently intended to be conveyed; and any of these renderings preserves that. Possibly surround is most in accordance with the usage of the word. Thus the psalmists plaints end, as plaints which are prayers ever do, in triumph anticipated by faith, and one day to be realised in experience.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 “A maschil of David,” ie., an instruction or a…
INTRODUCTION
“A maschil of David,” ie., an instruction or a didactic poem by David. “A prayer when he was in the cave;” “That is,” says Barnes, “either a prayer which he composed while there, or which he composed afterwards, putting into a poetic form the substance of the prayer which he breathed forth there. The reference may be either to the cave of Adullam (1Sa_22:1), or to that in Engedi (1Sa_24:3). In both cases the circumstances were substantially the same, for David had fled to the cave to escape from Saul. It is a cry of distress when there was no refuge—no hope—but in God; when there seemed to be no way of escape from his enemies; and when, forsaken by his friends, and pursued by an enemy who sought his life, he seemed now to be in the power of his foe. It may also be used to express the feelings of one now in danger,—as of a sinner under condemnation, seeing no way of escape, exposed to ruin, and shut up entirely to the mercy of God. Such a one feels as David did on this occasion, that there can be no escape but through the interposition of God.”
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Many of the Psalms give utterance to the same feelings. Over and over again we have Psalms containing an expression of trouble, prayer for relief, and believing expectation of deliverance. With such similarity of sentiment, variety of homiletic treatment is very difficult, if the main points in each Psalm are to be indicated in such treatment. The chief characteristics of this Psalm—distress, prayer, and hope—we have met with repeatedly in our survey of this book.
A PRAYER OF THE GODLY MAN FROM THE DEPTHS OF DISTRESS
We have here:—
I. A picture of deep distress. Several features of the distress of the poet are here set forth.
1. The persecution of his enemies. “In the way wherein I walked have they privily laid a snare for me.… Deliver me from my persecutors; for they are stronger than I.” His enemies were
(1) cunning. In his path they had hidden a snare for him, with a view to entrap and injure him. Their persecution was not open and manly, but secret and artful. Even in the path of his duty they had concealed their snares for his overthrow. They were
(2) powerful. “My persecutors are stronger than I.” Saul and his emissaries are here referred to. They were more in number, better equipped, and better fitted for warfare than David and his party were. He felt that he was no match for his enemies. There were times in which David suffered the deepest dejection and distress of spirit by reason of the persecutions of Saul (1Sa_20:1; 1Sa_20:3; 1Sa_20:41-42; 1Sa_27:1). Of ourselves we are unable to cope successfully with the enemies of our spiritual life and interests. Our foes are too subtle and too strong for our unaided efforts; but, like David, we can seek help from on high.
2. The failure of human help. “I looked on my right hand and beheld, but there was no man that would know me; refuge failed me; no man cared for my soul.” These words are not to be taken as a literal description of the circumstances of David either in the cave of Adullam or in that of Engedi. The meaning is that there was no one to whom he could look for protection, no one on whom he could rely. Those who were with him were not able to protect him; those who were able to do so cared not for his life. Deep and painful was his sense of loneliness. He was in constant peril, yet of those who might perhaps have rendered him effectual aid none were concerned for him. There are times in the life of almost every man when he seems bereft of human sympathy and help. There are some cases in which man might render aid if he would, but he will not. There are others in which man would render aid if he could, but he cannot. There are needs to which only He who is both God and man can minister.
3. The depression of his outward circumstances and inward condition. In his outward circumstances he seems to have been greatly reduced. “I am brought very low.” And his spiritual state was that of deep distress. “My spirit is overwhelmed within me.” His outward condition was almost desperate, and the deep prostration of his spirit corresponded thereto. Darkness seemed to be settling down upon both his soul and his circumstances. Many a godly soul has passed through similar experiences. Darkness and trial to some extent fall to the lot of every good man in this life. It is well that it is so. The gloom of the night is as needful as the glory of the day. “Sweet are the uses of adversity.”
II. A prayer of strong confidence. The Psalmist manifests his faith in—
1. God’s accessibleness to him. “I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication. I poured out my complaint before Him; I showed before Him my trouble.” The fact that he thus unfolded the tale of his woes to God, and entreated His mercy, is conclusive evidence that he believed that God may be approached by His creatures in prayer.
2. God’s interest in him. Unless the Psalmist had believed in God’s kind interest in him, he could not have poured out his complaint before Him as he does in this Psalm. God is both accessible to us and interested in us. “The righteous cry, and the Lord heareth, and delivereth them out of all their troubles.” “The Lord heareth the prayer of the righteous.” “If we ask anything according to His will, He heareth us.” “He careth for you.”
3. God’s knowledge of him. “When my spirit was overwhelmed within me, then Thou knewest my path.” The dangers that beset the poet and the troubles that distressed him were all known to God. The conviction of this must have been a source of unspeakable comfort and strength to David. This assurance was precious to the afflicted Patriarch of Uz. “He knoweth the way that I take: when He hath tried me I shall come forth as gold.” Be comforted, my distressed brother; the Lord knoweth thy path, He is watching over thee, He careth for thee, &c.
4. God’s protection of him. “I cried unto Thee, O Lord; I said, Thou art my refuge, my portion in the land of the living.” The Psalmist found security and comfort in the Lord, who was the source of his help and the God of his salvation. The Lord was his only refuge. There is a well-known picture of a large cross hewn out in the form of a rock standing in the midst of a wild and raging sea to which a struggling form clings with the tenacity of despair. Our Lord is that rock. The floods of this world’s strife and sorrow and pain may well-nigh overwhelm us, the seething waves of sin may lash wildly about us, but if we have found Him, He will be to us a sure refuge and rock of defence. God is the only sure refuge in the storms of life, and He is a refuge which is inviolably secure and ever available.
5. Upon this confidence in God the Psalmist bases his prayer to Him for deliverance. “Attend unto my cry, for I am brought very low; deliver me from my persecutors, for they are stronger than I. Bring my soul out of prison, that I may praise Thy name.” David seemed imprisoned by difficulties and dangers, encompassed with enemies, and unable to effect his escape, and he cried with well-founded confidence to God for emancipation. We know how glorious an answer he received to his prayer. God granted him complete deliverance and high distinction—translated him, in His own time and way, from the cave of the outlaw to the throne of the king. In this we have an illustration of the way in which He ever answers sincere and believing prayer.
III. An anticipation of a happy issue of his distress.
The poet anticipates—
1. That God would completely deliver him. “Thou shalt deal bountifully with me.” He anticipated not mere deliverance, but such a deliverance and such blessings as would result from the bountiful dealings of the gracious Lord.
2. That he would praise God. “That I may praise Thy name.” In the complete deliverance which he anticipated he would have occasion to praise the name of the Lord, and he would joyfully improve the occasion. The benefit of the salvation being his, its glory he would heartily ascribe to God.
3. That the righteous would rejoice in his deliverance. “The righteous shall compass me about, for Thou,” &c. David anticipated that the righteous would be encouraged by his salvation, and would resort unto him with gladness and with congratulations. Thus in his distress the poet anticipates complete and joyous deliverance,—a deliverance that shall awaken his own heart to glad and grateful praise, and call forth the congratulations of all the godly.
CONCLUSION.—Distress is a common experience in this life. But the resources of men when in distress greatly differ. There is but one true and adequate Refuge. To Him David turned in confidence, and found safety and relief. Let all distressed souls look to Him, and they shall not be disappointed.
THE SORROWS OF THE SOUL AND THE KNOWLEDGE OF GOD
(Psa_142:3)
“When my spirit was overwhelmed within me, then Thou knewest my path.”
We have here—
I. A figure indicating great sorrow.
“My spirit was overwhelmed within me.” The expression sets forth the sorest distress.
1. Distress in that part of man’s nature where it is most severely felt. “My spirit.” “The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?” If the spirit be peaceful and blessed, if it be inspired by joy and hope, it enables man to triumph over the severest physical sufferings. Paul and Silas at Philippi, in the inner prison, with their feet fast in the stocks, and their backs torn and tortured by many stripes, rose superior to their circumstances and their sufferings, and caused the prison to resound with their songs of praise. Christian martyrs have exulted in the flames which were consuming their bodies. St. Stephen, who was stoned to death, “fell asleep.” Physically his death was a cruel and painful thing; but the faith and hope and vision which animated his spirit made his death a euthanasia. But who can rise above the sorrows of the soul? When the spirit suffers, the man himself suffers; when it is overwhelmed, the whole nature is overwhelmed.
2. Distress of the severest kind. “My spirit was overwhelmed.” Sorrow had submerged him. Great afflictions are frequently represented by the figure of overwhelming floods. “Deep calleth unto deep,” &c. (Psa_42:7). “Let me be delivered out of the deep waters,” &c. (Psa_69:14-15). “Thou hast afflicted me with all Thy waves” (Psa_88:7). “When thou passest through the waters, I will be with thee,” &c. (Isa_43:2). Such sore distress sometimes befalls the servants of God. Great saints have great sorrows. “Whom the Lord loveth He chasteneth,” &c. (Heb_12:6-7).
II. A fact affording great consolation.
“Then Thou knewest my path.” All the painful and perilous wanderings of David were known to God. (Comp. Psa_56:8.)
1. This fact may be abundantly confirmed. An infinite Being must know all things. Nothing is so great as to exceed His comprehension; nothing so small as to elude His notice. The Bible asserts God’s omniscience (2Ki_19:27; Psa_139:1-4; Heb_4:13). How strikingly our Lord declared God’s perfect knowledge of His people! (Mat_6:32; Mat_10:30.) The history of good men illustrates it. In the lives of Joseph and Moses, David and Daniel, Paul and John, how clearly does this truth shine forth,—“Thou knewest their path.”
2. This fact is very comprehensive. It implies much more than it expresses. The knowledge which is here affirmed implies approbation and guidance, protection and provision, kindness and care. Thus David Dickson says: “ ‘Thou knewest my path;’ that is, Thou approvedst my part, who was unjustly pursued.” And Charnocke: “This knowledge adds to the simple act of the understanding, the complacency and pleasure of the will. ‘The Lord knows who are His,’ that is, He loves them; He doth not only know them but acknowledge them for His own. It notes not only an exact understanding, but a special care of them.… On the contrary, also, whom God doth not approve, He is said not to know (Mat_25:12), ‘I know you not,’ and (Mat_7:23), ‘I never knew you;’ He doth not approve of their works. It is not an ignorance of understanding, but an ignorance of will; for while He saith He never knew them, He testifies that He did know them, in rendering the reason of His disapproving them, because’ He knows all their works: so He knows them, and doth not know them in a different manner: He knows them so as to understand them, but He doth not know them so as to love them.” “Thou knewest my path” implies, Thou didst approve and direct, sustain and secure, my way.
3. This fact is very consolatory. That it was so to David appears from our text, and from Psa_56:8. It was so to the sorely-afflicted Job: “He knoweth the way that I take,” &c. (Job_23:10). Amid misrepresentation to be able to make our appeal to Him; amid persecution to be assured of His protection; amid sorrow of soul to know that we have His sympathy; in loneliness to realise His friendly presence,—these afford the richest consolation and the most effective help. To possess these is the privilege of every child of God.
THE DUTY OF CARING FOR SOULS
(Psa_142:4)
“No man cared for my soul.”
Let us inquire—
I. What it is to care for the souls of others. The care of the soul involves—
1. A deep and heartfelt conviction of its worth. The care of an object is generally in proportion to its value. The soul is spiritual in its nature, noble in its capacities, and eternal in its duration.
2. A deep and thorough sense of the danger to which it is exposed. We are not in the habit of caring for that which is invaluable if it is secure; but here is an object of inestimable worth exposed to danger the most imminent—to a destruction the most severe.
3. Tender solicitude for its welfare. Examples of tender solicitude for souls are not wanting in the inspired volume (Psa_119:136; Jer_9:1). But if we want to see true solicitude for souls, we must look for its manifestation in the conduct of Him who, when He beheld the city, wept over it, &c.
4. Zealous exertion for their salvation. If love to souls really exist, it will manifest itself in ardent and continued effort to diffuse the knowledge of Christ among men. In solemn warning, affectionate entreaty, earnest prayer, and liberal contribution.
II. On whom this duty devolves.
1. It is incumbent on the heads of families. God holds them, to a certain extent, accountable for the souls under their care.
2. On all the members of the Church. Collectively and individually. To these is committed the evangelisation of the world.
3. Pre-eminently on ministers. The “care of souls” is the minister’s province. His studies in private, his discourses in public, his prayers, his visits, his time, his talents, ought all to be devoted to this object.
III. The great evil of neglecting this duty.
1. It is cruel. A man would be considered cruel who saw one of the “beasts that perish” in danger, and did not attempt its rescue. He is cruel, who, having it in his power to relieve the necessitous, or save the perishing, does not do it. But the cruelty of the man who, knowing the danger of souls, does not care for them, is beyond expression.
2. It is ungrateful. If others had not cared for us, we must have perished. And shall we refuse to feel and labour for those who are now what we were once, and for whom the Saviour has, as well as for us, shed His own precious blood?
3. It is criminal. We cannot neglect the salvation of others and be innocent. Disobedience to God, and cruelty to men, are joined in neglecting to care for souls.
4. It is fatal. Fatal to those who are perishing, and fatal to those who have a name to live; fatal to all genuine piety, fatal to all ardent love to the Saviour’s cause, fatal to zealous exertions for others, but especially fatal to our own souls.—N. in Sketches of Sermons. Abridged.
HUMAN IMPRISONMENT AND DIVINE EMANCIPATION
(Psa_142:7)
“Bring my soul out of prison, that I may praise Thy name.”
We shall use these words to illustrate—
I. Man’s imprisonment as a sinner. Man as a sinner is in bondage, oppressed with guilt, enslaved by carnal passions and evil habits; he is in “prison.” Now imprisonment implies—
1. The criminality of the prisoner. The prisoner is either awaiting his trial on a charge of crime, or enduring his punishment as a criminal. Man has sinned and is guilty before God. The voice of God, both in the Bible and in his own conscience, condemns him.
2. Deprivation to the prisoner. The prisoner is deprived of
(1.) Liberty. He is confined by massive walls, strong bolts and bars, &c. The sinner is bound by the chain of his sins.
(2.) Light. Darkness is almost entirely supreme in the prison cells. The soul which is dominated by sin is blind to the beautiful light of the spiritual universe: its “understanding is darkened.”
(3.) Society. The prisoner is secluded from society. The unrenewed soul is a stranger to the highest fellowship; he is self-exiled from the society of true and holy souls.
The imprisonment of the soul is a far greater evil than that of the body. When the body is imprisoned, the soul may be free and joyous. When the bodies of Paul and Silas were in prison at Philippi with “their feet fast in the stocks,” their souls went forth in worship, &c. When the body of Bunyan was in Bedford jail, his soul went forth on that glorious pilgrimage to the celestial city. His body was in the jail, but his soul—himself—was in the interpreter’s house, and the house beautiful, on the delectable mountains, &c.
“Stone walls do not a prison make,
Nor iron bars a cage;
Minds innocent and quiet take
That for a hermitage.
If I have freedom in my lore,
And in my soul am free,
Angels alone that soar above
Enjoy such liberty.”—Lovelace.
But the imprisonment of the soul is the imprisonment of the man himself. Death terminates the imprisonment of the body, if it is not terminated before. But death has no power to liberate the soul from the prison and the fetters of corrupt passions, sinful habits, &c. “If ye believe not that I am He, ye shall die in your sins.”
II. Man’s emancipation by the Saviour. “Bring my soul out of prison.” This prayer implies—
1. A consciousness of the misery of imprisonment. This is the first step, and an essential step, to liberation.
2. A desire for emancipation. “O wretched man that I am! who shall deliver me?” &c.
3. A consciousness of inability to effect his own deliverance. Man is too completely and securely fettered to be able to liberate himself. He must feel this before he can obtain his freedom.
4. Confidence in the Lord Jesus as the great Emancipator. He was “anointed to proclaim liberty to the captives, and the opening of the prison to the bound.” “If the Son shall make you free, ye shall be free indeed.”
III. Man’s praise to the Emancipator. “That I may praise Thy name.”
1. Imprisonment restrains true praise. Sin crushes the affections and aspirations of the soul towards God.
3. Emancipation gives occasion for praise. It would be such an expression of the goodness of God as would merit grateful and hearty acknowledgment.
3. Emancipation imparts inspiration to praise. The sense of freedom, the beauty of light, the pleasures of society, to which the liberated soul is introduced, will constitute an irresistible impulse to praise the Emancipator.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. Consider what is to be understood by "the…
Psa 142:7
I. Consider what is to be understood by "the soul in prison." The ideas suggested by the word "prison" are such as these: deprivation of liberty, severe and gloomy restraint, and exclusion from all sources of worldly comfort and enjoyment. We may say also that there is usually associated with it the idea of degradation and infamy. We are led by the text to connect these ideas with certain states of the soul, or certain experiences through which it may sometimes have to pass. (1) This expression holds good of the spiritual condition of those who are yet without Christ, and therefore unrenewed. (2) This expression holds good concerning believers when, selfishness or worldliness having for a season gained the ascendency, they lose that sensible comfort and enjoyment which they once had in religion, and feel as if they were plunged into darkness. (3) This expression holds good especially in the case of those who, through the neglect of watchfulness, are betrayed into the commission of sins which wound the conscience, and thus destroy the soul’s peace, and comfort, and freedom. (4) The expression may be applied to the case of those who from their peculiar mental temperament, and perhaps partly from other causes, habitually take a gloomy view of their own spiritual state, and are thus strangers to all peace and joy in believing.
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II. Notice some things connected with the deliverance. (1) It is achieved by the Lord Jesus Christ. (2) The deliverance of the unconverted man and of the believer is wrought out in the same way.
III. Notice the effects of the deliverance. "That I may praise Thy name," the praising of God being not only the devout and heartfelt ascription of thanks to Him as the Giver of all good, but the faithful employment of all the blessings He has bestowed, whether temporal or spiritual, for the ends for which He has given them; that is, generally for the advancement of His glory. There is an obvious lesson for those whose soul has been brought out of prison. The Lord, who has visited you graciously, demands of you now the sacrifice of praise. He has a great work to be carried on in this world, and in loosing your bonds He has fitted you for taking part in it.
A. D. Davidson, Lectures and Sermons, p. 365.
Reference: Psa 143:5.—T. R. Stevenson, Christian World Pulpit, vol. iv., p. 300.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 Jehovah the refuge and portion.
Jehovah the refuge and portion.
Maskil of David: a prayer when he was in the c cave.
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In the third psalm here, we have the last Maskil, or psalm of instruction, -a worthy close to the series; for it leaves us with God as the only refuge and rest of the soul, man having failed, not only in power but in heart to help. The psalm is a very short and simple one; wholly a prayer, but closing with confident assurance.
At once the psalmist emphatically states that it is to Jehovah that he cries: before Him he declares his strait, as if there were no other. He can appeal with confidence to One who has known all about him, and in circumstances of deepest distress: his spirit overwhelmed, the enemy’s snare hidden for him in the path in which (as is implied) he had walked before Him (compare Psa 1:6).
Among men he found no helper, none who would own acquaintance with him. Refuge was cut off unless he found it in Jehovah: none beside cared at all. A terrible place to be in; if Jehovah were not His hiding-place! but if He were not, though all arms were stretched out to succor him; how vain would it all be! God -how easily in our insane folly we think to do without Him, who is the one necessity for all His creatures. But such discoveries constitute the grand moments for the soul, when it turns to God as now to be its all: "I cried unto Thee, Jehovah; I said, -Thou art my refuge, my portion, in the land of the living."
Two things which go together, and refuse absolutely to be separated from one another: for He cannot suffice us in the one way, except He suffices us in the other: these are but two aspects of one need into which we are fallen; as fallen away from Him, -shelterless, famine-stricken; because away from the Father’s house. To get back there is to find the one need met as surely as the other.
And "in the land of the living"! For death itself invades not the Father’s house: "God is not the God of the dead, but of the living." And even the way with Him is a "way everlasting"; as the life we already live is "everlasting life." The psalmist could not know these things as we; but thus the truth he spoke was only fuller than he knew.
Thus then he cries to God the one Helper, out of the depth, brought low by enemies too strong for Um, to whom he is left unless God come in. Be must be the Overcomer for him; and thus shut up, though a prisoner of hope, he looks to Him with an expectation brightening into perfect assurance. He sees himself amid a company also of righteous gathered with him by the same grace as himself, to give thanks to the glorious Name of his bountiful Redeemer.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 A prayer of a hunted soul: ascribed to David…
A prayer of a hunted soul: ascribed to David 'in the cave,' but not likely to be by him.
3. 'When my spirit is faint within me' (then I remember) 'thou knowest my path.'
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7. Prison] metaphorical: cp. Psa_107:10. Compass me about] RM 'crown themselves because of me.' The meaning is, that they will rejoice with him in his rejoicing.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Cry for Help in Great Extremity.
Cry for Help in Great Extremity.
Maschil, a didactic poem, one teaching an important lesson, of David; a prayer when he was in the cave, either in that of Adullam, 1 Samuel 22, or in that of Engedi, 1 Samuel 24, teaching all believers the manner of praying to the Lord when trouble has reached its highest point.
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v. 1. I cried unto the Lord with my voice, in a loud appeal for help; with my voice unto the Lord did I make my supplication, with great earnestness and importunity, imploring His merciful assistance and deliverance.
v. 2. I poured out my complaint before Him, depositing all his worries and cares at one time, Psa 37:5; I showed before Him my trouble, making known to Him all that was bothering him, all his distress.
v. 3. When my spirit was overwhelmed within me, fainting away with the severity of his distress, then Thou knewest my path, the entire conduct of David lying open before the omniscient eyes of Jehovah, with all its weaknesses, indeed, but also with the underlying sincerity which characterized him. In the way wherein I walked, which his duty bade him walk, have they privily laid a snare for me, to effect his destruction.
v. 4. I looked on my right hand, the place of a protector, and beheld, but there was no man that would know me, no friend upon whom he could depend without reserve; refuge failed me, there seemed to be no place in which he was secure; no man cared for my soul, he felt himself utterly forsaken of men, for even the faithful ones who shared his exile occasionally did not understand him, 1Sa 24:1-7; 1Sa 26:5-11. Since, then, he had no other refuge, his helpless soul was driven to the Lord alone.
v. 5. I cried unto Thee, O Lord; I said, Thou art my Refuge and my Portion in the land of the living, by providing him the safe stronghold of His almighty power and the assurance of His grace and mercy in the midst of his afflictions.
v. 6. Attend unto my cry, his appeal once more ringing out; for I am brought very low, he has reached the point of extreme weakness; deliver me from my persecutors; for they are stronger than I, they had the upper hand at that time and tried their best to carry out their wicked intention of destroying David.
v. 7. Bring my soul out of prison, out of this extremity of sorrows in which he found himself, that I may praise Thy name, in grateful appreciation of what the Lord had done for him. The righteous shall compass me about, coming to him and surrounding him in sympathetic joy; for Thou shalt deal bountifully with me, his final triumph being a certainty beyond the shadow of a doubt in his mind, since he relied upon the promise of his merciful heavenly Father. Thus the sorrows of this present world teach all believers to have their hearts attuned to the praise of the Lord always, in setting forth His bounty.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 6 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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A maschil
This may refer to a style of music. See how you translated this in Psalms 32:1.
cave
open place under the earth large enough for people to walk around in
I cry out for help to Yahweh ... I plead for Yahweh's favor
If these two lines are so much the same that the reader will get the wrong meaning, you can translate them as one line. (See: Doublet)
with my voice
"using my voice" -
pour out my lament before him ... I tell him my troubles
If these two lines are so much the same that the reader will get the wrong meaning, you can translate them as one line. (See: Doublet)
pour out my lament before him
The psalmist speaks of telling Yahweh why he is sad as if he were pouring all of a liquid out of a container. AT: "I tell him all about why I am sad" (See: Metaphor)
tell him my troubles
"tell him about everything that makes me worry"
translationWords
David
pray
Yahweh
voice
plea
lament
trouble
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3, 5, 6, 7 Ps 142 The psalmist faces severe persecution, so he…
Ps 142 The psalmist faces severe persecution, so he cries to the Lord, and the Lord will rescue him.
142:1-7 regarding his experience in the cave: Cp. Ps 57:title.
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142:1-3 Though overwhelmed by his persecutors (142:6), the psalmist looks to the Lord for wisdom.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.