Psalm 42

Introduction.—Ps. 42 is a pathetic lament of David, “a hunted fugitive, finding refuge in the rocks and caves of the wilderness” (Ed 164), exiled from the house of God, where he had found his joy in participating in the holy services. The form of the psalm is exquisite, consisting of two sections of similar length, each followed by the refrain found first in v. 5 and then in v. 11 (and a third time in Ps. 43:5).

Those who consider Ps. 42 and 43 a unit submit the following reasons: Several Hebrew manuscripts unite them as one psalm (the twice recurrent refrain of Ps. 42 occurring again at the close of Ps. 43); 43 is the only psalm in Book Two without superscription; the sentiments in Ps. 42:4 and 43:3 are similar. However, if “holy hill” (Ps. 43:3) refers to Jerusalem, then Ps. 43 could hardly have been written while David was a fugitive from Saul.

On the superscription see pp. 617, 627.

1. Hart. Heb. Хayyal, “male deer,” probably to be written Хayyalah, “a female deer,” to agree with the verb “panteth,” which in the Hebrew is feminine.

Verses 1–6 constitute the first stanza of the elegy.

Panteth. Heb. Фarag, “to long for.” ФArag occurs only here and in Joel 1:20, where it is translated “cry,” but where it should probably have the same meaning as here.

My soul. Or, “I” (see on Ps. 16:10).

2. Thirsteth. The figure is heightened by the observation that the lands in which David was a fugitive became intensely hot in the summertime and water was often scarce. Wild beasts frequently prevented the timid deer from approaching the few available water supplies.

The living God. The psalmist’s intense need of God is emphasized in this psalm and the next by the carefully chosen appellations for God (see vs. 8, 9; 43:2, 4).

Appear before God. See Ex. 23:17 Ps. 84:7 for the use of this expression with reference to pilgrimages to the sanctuary. The idea of being in the presence of God is prominent in this psalm (see Ps. 43:5 Ex. 34:24; Deut. 16:16; 31:11). The sanctuary was regarded as a special place where men meet with God.

3. Tears. See Ps. 80:5.

Meat. Heb.lechem, “bread.” “Meat” is an Old English term for food in general. It is of interest to note that where the psalmist speaks of tears as his food, the Ugaritic poet (see pp. 618, 619) speaks of drinking “tears like wine.”

They … say. David’s enemies taunt him with the bitterest of all taunts, implying that the God whom David trusted was not in the least concerned about his welfare.

4. These things. In his exile David remembers the occasions when he worshiped in the house of God with the congregation of those who were rejoicing in the presence of God. Such recollection made the sufferer’s plight even harder to bear. “A sorrow’s crown of sorrow is remembering happier things” (Tennyson). On the other hand, remembering God’s providences may give the sufferer greater fortitude.

5. Why? Verse 5 constitutes the refrain of the poem (repeated with slight variations in v. 11; Ps. 43:5). In view of such pleasant recollections, David rebukes himself for being depressed.

Cast down. Literally, “bowed down.”

Soul. The psalmist is addressing himself.

Disquieted. Heb. hamah, which has in it the idea of growling like an animal, roaring like the waves (see Ps. 46:3), or moaning like the wind.

Hope. See Ps. 25:3; 27:14; Lam. 3:24. We look for comfort in ourselves, when our only hope is in God.

Yet. In God’s own time, all will be well if we continue to trust.

For the help of his countenance. Literally, “the salvations of His face” (see Ps. 13:1). God’s salvations are manifold. It is said that when Luther was at the brink of despair, he would ask the question in this verse, and say to Melanchthon, “Come, Philipp, let us sing the 46th Psalm.”

6. O my God. Verses 6–11 constitute the second stanza of the elegy. The poet resumes his expression of dejection, but in a somewhat more tranquil vein.

My soul is cast down. A frank acknowledgment of the depth of the psalmist’s depression (see the refrain of vs. 5, 11; Ps. 43:5).

Will I remember thee. Even in exile David pledges to remember God. Herein is his strength.

Hermonites. Literally, “Hermons,” perhaps designating the mountain range of which Mt. Hermon, with an elevation of 9,232 ft. (2,814 m.), is the principal peak. Some understand by “Hermonites” the inhabitants of Hermon.

The hill Mizar. Or, “Mt. Mizar,” “Mizar” designating literally, “a trifle,” “a few.” The identity of the peak is not known. The hill was probably one of the lesser peaks of the Hermon range, whence rose the waters of the Jordan.

7. Deep calleth unto deep. The psalmist appears to be in that section of the land where the cataracts from the melting snows of Hermon echo and re-echo over hills and down ravines. These natural phenomena seem to represent the troubles that overwhelm him.

Waterspouts. LXX, katarrakt, from which our English word “cataract” is derived. The psalmist may be referring to the swift waters of the Jordan, especially in time of flood.

Waves. Probably a continuation of the image taken from the cascades and dashing torrents of the upper Jordan in time of flood. The breaking waves and rolling billows represent the psalmist’s overwhelming sorrows of soul, especially in view of his exile from the house of God. David sinks down in momentary disappointment and discouragement, like a drowning man (see Ps. 88:7), but rises immediately in faith and confidence that God will do all things well.

8. Will command. In the midst of his near despondency, David sees a gleam of hope. God will command His love to become effective. As God controls the mighty torrents of nature, so He will control the waters of affliction and help His servant to survive them.

Lovingkindness. Heb. chesed, which may here be translated “divine love” (see Additional Note on Ps. 36).

In the night his song. See Job 35:10; Ps. 32:7; 63:6; Acts 16:25.

9. I will say. In view of his hope in the Lord’s goodness, the psalmist resolves to continue asking God to explain the reason for his suffering.

God my rock. Compare Ps. 18:2.

Why? Compare Ps. 22:1.

10. Sword. The meaning of the Hebrew word thus translated is not clear. It comes from a root meaning “to murder,” “to kill.” It occurs elsewhere only in Eze. 21:22, where it is translated “slaughter.” The LXX renders the opening sentence of Ps. 42:10 “while my bones are crushed, my persecutors reproach me.”

They say. See v. 3; cf. Joel 2:17; Micah 7:10.

11. Why art thou cast down? The second occurrence of the refrain. In this case minor changes of form appear, with the refrain augmented by the words “and my God.” Note the change from “his countenance” (v. 5) to “my countenance, and my God” of this verse. In v. 5 David was addressing his soul; here he seems to claim God for his very own, with striking intimacy (see Ps. 43:5).

Ellen G. White comments

1 COL 270; GW 257; 1T 159, 161; 4T 534 2, 4 4T 535

7 AA 572; 2T 97

11 Ed 164; MH 255; SC 69; 2T 319; 5T 315; 6T 480