Psalm 13

Introduction.—Ps. 13 begins with protest (vs. 1, 2), passes through prayer (vs. 3, 4), and concludes with praise (vs. 5, 6). In it the psalmist, seemingly forsaken of God, despairs over his daily persecution at the hands of the enemy, prays earnestly that God will come to his help, and realizes the answer to his prayer in a fresh measure of faith and hope. The dramatic transition from step to step makes this short poem remarkable. It is probable that David composed this psalm out of the constant trial that he suffered at the hands of Saul. The psalm is an encouraging example of the fact that when good men feel forsaken of God, it is their privilege to cry to Him and realize the sweet assurance of His care.

On the superscription see pp. 616, 627.

1. How long? In the midst of his troubles, the psalmist breaks out into this human cry. It seems to him that his troubles will never come to an end. This is the natural cry of the Christian who has suffered for a long time without murmuring and finally comes to the place that in his humanity he feels he can endure the suffering no longer. It is under such circumstances that a man may anticipate experiencing the satisfaction that the psalmist expresses at the close of this psalm (vs. 5, 6).

Luther is reported to have said: “Hope despairs and yet despair hopes.” The first phase of the psalmist’s trouble is his feeling that God has forgotten him (see Ps. 42:9; 44:24). In the rush of speech he cries, “Can this go on forever?” The phrase “how long” occurs four times in vs. 1, 2, introducing four phases of the psalmist’s trouble. The second phase is his feeling that God has hidden His face from him (see Ps. 30:7). We can have no greater blessing than the light of God’s countenance; when it appears to be withdrawn, we sink in despair. Compare the second clause of the Aaronic blessing, Num. 6:25.

2. Take counsel. Referring to the methods that the psalmist continues to devise in order to escape from his enemy, probably Saul. This is the third phase of his trouble: how long must he continue to plan, to no end but sorrow?

Sorrow. The burden and anxiety of a heart crushed by its own thinking.

Be exalted. This is the fourth phase of the psalmist’s trouble. The psalmist now turns from the cry of despair to prayer for relief. When we look out into the dark, then we need to look up into the light. Let us beware lest the soul’s anguish degenerate into impatience. It is not good to let our troubles take our entire attention. Analogously, Bunyan observes: “I perceive it to be an old trick of the devil to set a man athinking too much on his sins.”

3. Consider and hear. The “and” is not in the Hebrew. It is more emphatic to say, “Look, hear me.” In contrast to v. 1, the psalmist, although feeling that God has forgotten him, nevertheless calls Him “my God.”

Lighten mine eyes. “The eye is the light of the soul.” It reflects our inner feelings. Prayer is the soul’s telescope. It gives true insight.

Sleep of death. Literally, “sleep the death.” Death is frequently described as sleep (Job 3:13; 7:21; 14:12; Dan. 12:2; cf. John 11:11; 1 Thess. 4:13, 14).

4. Those that trouble. The psalmist enlarges his prayer to include deliverance from his enemies in general, not only from the one whose pursuit of him is the subject of the psalm. Prayer now gives way to trust.

5. I have trusted. Faithful prayer gains the victory over the depression of vs. 1, 2.

Salvation. The reference is primarily to the rescue from the present troubles.

6. I will sing. A heart full of praise must find expression. For the despairing “How long?” of vs. 1, 2, the psalmist exchanges a song of praise. Out of sadness through supplication he emerges singing. The golden thread of thanksgiving runs throughout the fabric of the psalms.

Ellen G. White comments

6 GW 385; ML 170