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Teks -- Psalms 42:1-11 (NET)

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Konteks

Book 2
(Psalms 42-72)

Psalm 42
42:1 For the music director; a well-written song by the Korahites. As a deer longs for streams of water, so I long for you, O God! 42:2 I thirst for God, for the living God. I say, “When will I be able to go and appear in God’s presence?” 42:3 I cannot eat, I weep day and night; all day long they say to me, “Where is your God?” 42:4 I will remember and weep! For I was once walking along with the great throng to the temple of God, shouting and giving thanks along with the crowd as we celebrated the holy festival. 42:5 Why are you depressed, O my soul? Why are you upset? Wait for God! For I will again give thanks to my God for his saving intervention. 42:6 I am depressed, so I will pray to you while I am trapped here in the region of the upper Jordan, from Hermon, from Mount Mizar. 42:7 One deep stream calls out to another at the sound of your waterfalls; all your billows and waves overwhelm me. 42:8 By day the Lord decrees his loyal love, and by night he gives me a song, a prayer to the living God. 42:9 I will pray to God, my high ridge: “Why do you ignore me? Why must I walk around mourning because my enemies oppress me?” 42:10 My enemies’ taunts cut into me to the bone, as they say to me all day long, “Where is your God?” 42:11 Why are you depressed, O my soul? Why are you upset? Wait for God! For I will again give thanks to my God for his saving intervention.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Hermon a mountain half way between Damascus and Tyre
 · Jordan the river that flows from Lake Galilee to the Dead Sea,a river that begins at Mt. Hermon, flows south through Lake Galilee and on to its end at the Dead Sea 175 km away (by air)
 · Korah a man who led a rebellion against Moses and Aaron.,son of Esau and Oholibamah,son of Eliphaz son of Esau,son of Izhar son of Kohath son of Levi,son of Hebron of Judah,son of Izhar (Amminadab) son of Kohath son of Levi
 · Maskil a literary or musical term
 · Mizar a mountain; a small peak in the neighborhood of Mt. Hermon


Topik/Tema Kamus: Music | Psalms | Praise | TEXT OF THE OLD TESTAMENT | Korah | GOD, 2 | PSALMS, BOOK OF | Desire | NUMBER | David | KORAHITES; SONS OF KORAH | GENESIS, 1-2 | BIBLE, THE, IV CANONICITY | Poetry | Thirst | Seekers | Afflictions and Adversities | Faith | HERMONITES, THE | Mizar | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , TSK

Catatan Kata/Frasa
Poole , PBC , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 42:1 - Panteth After the enjoyment of thee in thy sanctuary.

After the enjoyment of thee in thy sanctuary.

Wesley: Psa 42:2 - Thirsteth Not after vain useless idols, but after the only true and living God.

Not after vain useless idols, but after the only true and living God.

Wesley: Psa 42:2 - Appear In the place of his special presence and publick worship.

In the place of his special presence and publick worship.

Wesley: Psa 42:4 - Remember My banishment from God's presence, and mine enemies triumphs.

My banishment from God's presence, and mine enemies triumphs.

Wesley: Psa 42:4 - In me I breathe out my sorrows and complaints to God within my own breast.

I breathe out my sorrows and complaints to God within my own breast.

Wesley: Psa 42:4 - The multitudes Israelites, who went thither in great numbers.

Israelites, who went thither in great numbers.

Wesley: Psa 42:4 - Holy day - Or that kept the feast, the three solemn festival solemnities, which they kept holy unto the Lord.

day - Or that kept the feast, the three solemn festival solemnities, which they kept holy unto the Lord.

Wesley: Psa 42:5 - For Heb. for the salvations of his face, for those supports, deliverances and comforts which I doubt not I shall enjoy both in his presence and sanctuary,...

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

Wesley: Psa 42:6 - Therefore Therefore that I may revive my drooping spirits.

Therefore that I may revive my drooping spirits.

Wesley: Psa 42:6 - Remember I will consider thy infinite mercy and power, and faithfulness.

I will consider thy infinite mercy and power, and faithfulness.

Wesley: Psa 42:6 - Mizar From all the parts of the land, to which I shall be driven; whether from the parts beyond Jordan on the east: or mount Hermon, which was in the northe...

From all the parts of the land, to which I shall be driven; whether from the parts beyond Jordan on the east: or mount Hermon, which was in the northern parts.

Wesley: Psa 42:7 - Deep One affliction comes immediately after another, as if it were called for by the former. A metaphor taken from violent and successive showers of rain; ...

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

Wesley: Psa 42:8 - Command Will effectually confer upon me.

Will effectually confer upon me.

Wesley: Psa 42:8 - Loving kindness - His blessings, the effects of his loving - kindness.

kindness - His blessings, the effects of his loving - kindness.

Wesley: Psa 42:10 - As As a sword, which cutteth the very bones, so painful are their reproaches.

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

JFB: Psa 42:1-2 - -- Maschil--(See on Psa 32:1, title). For, or of (see Introduction) the sons of Korah. The writer, perhaps one of this Levitical family of singers accomp...

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

Compare (Psa 63:1).

JFB: Psa 42:1-2 - panteth Desires in a state of exhaustion.

Desires in a state of exhaustion.

JFB: Psa 42:2 - appear before God In acts of worship, the terms used in the command for the stated personal appearance of the Jews at the sanctuary.

In acts of worship, the terms used in the command for the stated personal appearance of the Jews at the sanctuary.

JFB: Psa 42:3 - Where is thy God? Implying that He had forsaken him (compare 2Sa 16:7; Psa 3:2; Psa 22:8).

Implying that He had forsaken him (compare 2Sa 16:7; Psa 3:2; Psa 22:8).

JFB: Psa 42:4 - The verbs are properly rendered as futures, "I will remember," &c., That is, the recollection of this season of distress will give greater zest to the privileges of God's worship, when obtained.

That is, the recollection of this season of distress will give greater zest to the privileges of God's worship, when obtained.

JFB: Psa 42:5 - -- Hence he chides his despondent soul, assuring himself of a time of joy.

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

JFB: Psa 42:5 - help of his countenance Or, "face" (compare Num 6:25; Psa 4:6; Psa 16:11).

Or, "face" (compare Num 6:25; Psa 4:6; Psa 16:11).

JFB: Psa 42:6 - -- Dejection again described.

Dejection again described.

JFB: Psa 42:6 - therefore That is, finding no comfort in myself, I turn to Thee, even in this distant "land of Jordan and the (mountains) Hermon, the country east of Jordan.

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

JFB: Psa 42:6 - hill Mizar As a name of a small hill contrasted with the mountains round about Jerusalem, perhaps denoted the contempt with which the place of exile was regarded...

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

JFB: Psa 42:7 - -- The roar of successive billows, responding to that of floods of rain, represented the heavy waves of sorrow which overwhelmed him.

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

JFB: Psa 42:8 - -- Still he relies on as constant a flow of divine mercy which will elicit his praise and encourage his prayer to God.

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

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

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

JFB: Psa 42:11 - -- This brings on a renewed self-chiding, and excites hopes of relief.

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

JFB: Psa 42:11 - health Or help.

Or help.

JFB: Psa 42:11 - of my countenance (compare Psa 42:5) who cheers me, driving away clouds of sorrow from my face.

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

JFB: Psa 42:11 - my God It is He of whose existence and favor my foes would have me doubt.

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

Clarke: Psa 42:1 - As the hart panteth after the water brooks As the hart panteth after the water brooks - The hart is not only fond of feeding near some water for the benefit of drinking, "but when he is hard ...

As the hart panteth after the water brooks - The hart is not only fond of feeding near some water for the benefit of drinking, "but when he is hard hunted, and nearly spent, he will take to some river or brook, in which,"says Tuberville, "he will keep as long as his breath will suffer him. Understand that when a hart is spent and sore run, his last refuge is to the water; and he will commonly descend down the streame and swimme in the very middest thereof; for he will take as good heede as he can to touch no boughes or twygges that grow upon the sides of the river, for feare lest the hounds should there take sent of him. And sometimes the hart will lye under the water, all but his very nose; and I have seene divers lye so until the hounds have been upon them, before they would rise; for they are constrayned to take the water as their last refuge."- Tuberville’ s Art of Venerie, chapter 40: Lond. 4th., 1611

The above extracts will give a fine illustration of this passage. The hart feels himself almost entirely spent; he is nearly hunted down; the dogs are in full pursuit; he is parched with thirst; and in a burning heat pants after the water, and when he comes to the river, plunges in as his last refuge. Thus pursued, spent, and nearly ready to give up the ghost, the psalmist pants for God, for the living God! for him who can give life, and save from death.

Clarke: Psa 42:2 - When shall I come When shall I come - When, when shall I have the privilege of appearing in his courts before God? In the mouth of a Christian these words would impor...

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

Clarke: Psa 42:3 - My tears have been my meat day and night My tears have been my meat day and night - My longing has been so intense after spiritual blessings, that I have forgotten to take my necessary food...

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

Clarke: Psa 42:4 - When I remember these things When I remember these things - Or, these things I shall remember. They often occur to me, and sharpen my distressful feelings. My soul is dissolved,...

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

Clarke: Psa 42:5 - Why art thou cast down, O my soul? Why art thou cast down, O my soul? - Bad as the times are, desolate as Jerusalem is, insulting as are our enemies, hopeless as in the sight of man o...

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

Clarke: Psa 42:5 - I shall yet praise him I shall yet praise him - For my restoration from this captivity. He is the health of my soul. I shall have the light and help of his countenance, hi...

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

Clarke: Psa 42:6 - O my God, my soul is cast down O my God, my soul is cast down - It is impossible for me to lighten this load; I am full of discouragements, notwithstanding I labor to hope in thee

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

Clarke: Psa 42:6 - Therefore untill I remember thee from the land of Jordan Therefore untill I remember thee from the land of Jordan - That is, from Judea, this being the chief river of that country

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

Clarke: Psa 42:6 - And of the Hermonites And of the Hermonites - הרמונים the Hermons, used in the plural because Hermon has a double ridge joining in an angle, and rising in many s...

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

Clarke: Psa 42:6 - From the hill Mizar From the hill Mizar - מהר מצער mehar mitsar , from the little hill, as in the margin. The little hill probably means Sion, which was little ...

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

Clarke: Psa 42:7 - Deep calleth unto deep Deep calleth unto deep - One wave of sorrow rolls on me, impelled by another. There is something dismal in the sound of the original; תהום אל...

Deep calleth unto deep - One wave of sorrow rolls on me, impelled by another. There is something dismal in the sound of the original; תהום אל תהום קורא tehom el tehom kore ; something like "And hollow howlings hung in air."Thompson’ s Ellenore. Or like Horner’ s well known verse: -

Βη δ ακεων παρα θινα πολυφοισβοιο θαλασσης

"He went silently along the shore of the vastly-sounding sea.

Il. i., ver. 34

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

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

Clarke: Psa 42:7 - Waterspouts Waterspouts - A large tube formed of clouds by means of the electric fluid, the base being uppermost, and the point of the tube let down perpendicul...

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

Clarke: Psa 42:8 - The Lord will command The Lord will command - Every day the Lord will give an especial commission to his loving-kindness to visit me. During the night I shall sing of his...

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

Clarke: Psa 42:9 - I will say unto God my rock I will say unto God my rock - God, my Fortress and Support

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

Clarke: Psa 42:9 - Why hast thou forgotten me? Why hast thou forgotten me? - This and the following verse is badly pointed in our Bibles: "Why go I mourning as with a sword in my bones because of...

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

Clarke: Psa 42:11 - Why art thou cast down Why art thou cast down - There is no reason why thou shouldst despair. God will appear and release thee and thy brother captives and soon thy sighin...

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

Clarke: Psa 42:11 - Who is the health of my countenance Who is the health of my countenance - As a healthy state of the constitution shows itself in the appearance of the face; God will so rejoice thy hea...

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

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

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

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

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

Calvin: Psa 42:1 - As the hart crieth for the fountains of water, etc 1.As the hart crieth for the fountains of water, etc The meaning of these two verses simply is, that David preferred to all the enjoyments, riches, p...

1.As the hart crieth for the fountains of water, etc The meaning of these two verses simply is, that David preferred to all the enjoyments, riches, pleasures, and honors of this world, the opportunity of access to the sanctuary, that in this way he might cherish and strengthen his faith and piety by the exercises prescribed in the Law. When he says that he cried for the living God, we are not to understand it merely in the sense of a burning love and desire towards God: but we ought to remember in what manner it is that, God allures us to himself, and by what means he raises our minds upwards. He does not enjoin us to ascend forthwith into heaven, but, consulting our weakness, he descends to us. David, then, considering that the way of access was shut against him, cried to God, because he was excluded from the outward service of the sanctuary, which is the sacred bond of intercourse with God. I do not mean to say that the observance of external ceremonies can of itself bring us into favor with God, but they are religious exercises which we cannot bear to want by reason of our infirmity. David, therefore, being excluded from the sanctuary, is no less grieved than if he had been separated from God himself. He did not, it is true, cease in the meantime to direct his prayers towards heaven, and even to the sanctuary itself; but conscious of his own infirmity, he was specially grieved that the way by which the faithful obtained access to God was shut against him. This is an example which may well suffice to put to shame the arrogance of those who without concern can bear to be deprived of those means, 113 or rather, who proudly despise them, as if it were in their power to ascend to heaven in a moment’s flight; nay, as if they surpassed David in zeal and alacrity of mind. We must not, however, imagine that the prophet suffered himself to rest in earthly elements, 114 but only that he made use of them as a ladder, by which he might ascend to God, finding that he had not wings with which to fly thither. The similitude which he takes from a hart is designed to express the extreme ardor of his desire. The sense in which some explain this is, that the waters are eagerly sought by the harts, that they may recover from fatigue; but this, perhaps, is too limited. I admit that if the hunter pursue the stag, and the dogs also follow hard after it, when it comes to a river it gathers new strength by plunging into it. But we know also that at certain seasons of the year, harts, with an almost incredible desire, and more intensely than could proceed from mere thirst, seek after water; and although I would not contend for it, yet I think this is referred to by the prophet here.

Calvin: Psa 42:2 - NO PHRASE The second verse illustrates more clearly what I have already said, that David does not simply speak of the presence of God, but of the presence of G...

The second verse illustrates more clearly what I have already said, that David does not simply speak of the presence of God, but of the presence of God in connection with certain symbols; for he sets before himself the tabernacle, the altar, the sacrifices, and other ceremonies by which God had testified that he would be near his people; and that it behoved the faithful, in seeking to approach God, to begin by those things. Not that they should continue attached to them, but that they should, by the help of these signs and outward means, seek to behold the glory of God, which of itself is hidden from the sight. Accordingly, when we see the marks of the divine presence engraven on the word, or on external symbols, we can say with David that there is the face of God, provided we come with pure hearts to seek him in a spiritual manner. But when we imagine God to be present otherwise than he has revealed himself in his word, and the sacred institutions of his worship, or when we form any gross or earthly conception of his heavenly majesty, we are only inventing for ourselves visionary representations, which disfigure the glory of God, and turn his truth into a lie.

Calvin: Psa 42:3 - My tears have been my bread 3.My tears have been my bread Here the Psalmist mentions another sharp piercing shaft with which the wicked and malevolent grievously wounded his hea...

3.My tears have been my bread Here the Psalmist mentions another sharp piercing shaft with which the wicked and malevolent grievously wounded his heart. There can be no doubt that Satan made use of such means as these to fan the flame that consumed him with grief. “What,” we may suppose that adversary to say, “wouldst thou have? Seest thou not that God hath cast thee off? For certainly he desires to be worshipped in the tabernacle, to which you have now no opportunity of access, and from which you are as it were banished.” These were violent assaults, and enough to have overturned the faith of this holy man, unless, supported by the power of the Spirit in a more than ordinary degree, he had made a strong and vigorous resistance. It is evident that his feelings had been really and strongly affected. We may be often agitated, and yet not to such an extent as to abstain from eating and drinking; but when a man voluntarily abstains from food, and indulges so much in weeping, that he daily neglects his ordinary meals, and is continually overwhelmed in sorrow, it is obvious that he is troubled in no light degree; but that he is wounded severely, and even to the heart. 115 Now, David says, that he did not experience greater relief in any thing whatever than from weeping; and, therefore, he gave himself up to it, just in the same manner as men take pleasure and enjoyment in eating; and this he says had been the case every day, and not only for a short time. Let us, therefore, whenever the ungodly triumph over us in our miseries, and spitefully taunt us that God is against us, never forget that it is Satan who moves them to speak in this manner, in order to overthrow our faith; and that, therefore, it is not time for us to take our ease, or to yield to indifference, when a war so dangerous is waged against us. There is still another reason which ought to inspire us with such feelings, and it is this, that the name of God is held up to scorn by the ungodly; for they cannot scoff at our faith without greatly reproaching him. If, then, we are not altogether insensible, we must in such circumstances be affected with the deepest sorrow.

Calvin: Psa 42:4 - When I remember these things 4.When I remember these things This verse is somewhat obscure, on account of the variation of the tenses in the Hebrew. And yet I have no doubt that ...

4.When I remember these things This verse is somewhat obscure, on account of the variation of the tenses in the Hebrew. And yet I have no doubt that the true and natural sense is, that David, when he called to remembrance his former condition, experienced so much the greater sadness by comparing it with his present condition. The remembrance, I say, of the past had no small influence in aggravating his misery, from the thought that he, who had formerly acted the part of a leader and standard-bearer in conducting others to the holy assemblies, should now be debarred from access to the temple. We know that those who have been accustomed to suffering from their childhood become insensible to it, and the very continuance of misery produces in us a certain degree of callousness, so that we cease to think of it, or to regard it as anything unusual. It is different with those who have not been so accustomed to it. And, therefore, it is no wonder if David, who had been not one of the common people, but who had lately occupied a chief place among the princes, and had been leader of the foremost ranks among the faithful, should be more grievously disquieted, when he saw himself utterly cast off, and not admitted to a place even among the lowest. Accordingly, I connect the demonstrative pronoun these with the declaration which follows, namely, that he remembered how he had been accustomed to mingle in the company of the godly, and to lead them to the house of God. To pour out the soul is taken metaphorically by some for to give utterance to his grief; others are of opinion, that it signifies to rejoice greatly, or, as we commonly speak, to be melted or dissolved in joy It appears to me that David rather means to say, that his affections were, as it were, melted within him, whether it were from joy or sorrow. As the soul of man sustains him, so long as it keeps its energies collected, so also it sinks within him, and, as it were, vanishes away, when any of the affections, by excessive indulgence, gains the ascendancy. 118 Accordingly, he is said to pour out his soul, who is so excited, that his affections lose their vigor, and begin to flow out. David’s language implies, that his soul melted and fainted within him by the greatness of his sorrow, when he thought of the condition from which he had fallen. If any would rather understand it of joy, the language will admit of such an illustration as this: Formerly I took such a delight in walking foremost in the ranks of the people, and leading them in procession to the sanctuary, that my heart melted within me for joy, and I was quite transported with it: if, therefore, I should again be restored to the same happy condition, all my feelings would be ravished with the same delight. I have, however, already stated what appeared to me to be the best exposition. We must not suppose that David had been overwhelmed with the sorrow of the world; but, as in his present misery he discerned the wrath of God, he sorrowed after a godly sort, because, by his own fault, he had provoked the displeasure of God against him. And, even without touching this reason of his sorrow, we see the source from which it proceeded. Even when afflicted by so many personal privations, he is nevertheless grieved only for the sanctuary, thereby showing that it would have been less distressing to him to have been deprived of life, than to continue in a state of exile from the presence of God. And, indeed, the way in which we ought to regulate all our affections is this, That, on the one hand, our joy may have respect to the paternal love and favor of God towards us, and that, on the other, the only cause of our grief may arise from feeling that he is angry with us. This is the “godly sorrow” of which Paul speaks, 2Co 7:10. By the term number, which in the Hebrew is called סך , sach, David, I have no doubt, intended ranks, or companies in procession; for when they went to the tabernacle on the holy days, they went not in confusion or in crowds, but walked in regular order, (Luk 2:44.)

Calvin: Psa 42:5 - O my soul! why art thou cast down? 5.O my soul! why art thou cast down? From this it appears that David contended strongly against his sorrow, lest he should yield to temptation: but w...

5.O my soul! why art thou cast down? From this it appears that David contended strongly against his sorrow, lest he should yield to temptation: but what we ought chiefly to observe is, that he had experienced a strong and bitter contest before he obtained the victory over it; or we might rather say, that he was not delivered from it after one alarming assault, but was often called upon to enter into new scenes of conflict. It need not excite our wonder that he was so much disquieted and cast down, since he could not discern any sign of the divine favor towards him. But David here represents himself as if he formed two opposing parties. In so far as in the exercise of faith he relied upon the promises of God, being armed with the Spirit of invincible fortitude, he set himself, in opposition to the affections of his flesh, to restrain and subdue them; and, at the same time, he rebuked his own cowardice and imbecility of heart. Moreover, although he carried on war against the devil and the world, yet he does not enter into open and direct conflict with them, but rather regards himself as the enemy against whom he desires chiefly to contend. And doubtless the best way to overcome Satan is, not to go out of ourselves, but to maintain an internal conflict against he desires of our own hearts. It ought, however, to be observed, that David confesses that his soul was cast down within him: for when our infirmities rise up in vast array, and, like the waves of the sea, are ready to overwhelm us, our faith seems to us to fail, and, in consequence we are so overcome by mere fear, that we lack courage, and are afraid to enter into the conflict. Whenever, therefore, such a state of indifference and faint-heartedness shall seize upon us, let us remember, that to govern and subdue the desires of their hearts, and especially to contend against the feelings of distrust which are natural to all, is a conflict to which the godly are not unfrequently called. But here there are two evils specified, which, however apparently different, yet assail our hearts at the same time; the one is discouragement, and the other disquietude When we are quite downcast, we are not free of a feeling of disquietude, which leads us to murmur and complain. The remedy to both of them is here added, hope in God, which alone inspires our minds, in the first place, with confidence in the midst of the greatest troubles; and, secondly, by the exercise of patience, preserves them in peace. In what follows, David very well expresses the power and nature of hope by these words, I shall yet praise him; for it has the effect of elevating our thoughts to the contemplation of the grace of God, when it is hidden from our view. By the term yet, he confesses that for the present, and in so far as the praises of God are concerned, his mouth is stopped, seeing he is oppressed and shut up on all sides. This, however, does not prevent him from extending his hope to some future distant period; and, in order to escape from his present sorrow, and, as it were, get beyond its reach, he promises himself what as yet there was no appearance of obtaining. Nor is this an imaginary expectation produced by a fanciful mind; but, relying upon the promises of God, he not only encourages himself to cherish good hope, but also promises himself certain deliverance. We can only be competent witnesses to our brethren of the grace of God when, in the first place, we have borne testimony to it to our own hearts. What follows, The helps of his countenance, may be differently expounded. Commentators, for the most art, supply the word for: so that, according to this view, David here expresses the matter or cause of thanksgiving — that yet he would give praise or thanks to God for the help of his countenance This interpretation I readily admit. At the same time, the sense will not be inappropriate if we read the terms separately, thus: helps or salvations are from the countenance of God; for as soon as he is pleased to look upon his people he sets them in safety. The countenance of God is taken for the manifestation of his favor. His countenance then appears serene and gracious to us; as, on the contrary, adversity, like the intervening clouds, darkens or obscures its benign aspect.

Calvin: Psa 42:6 - O my God! my soul is cast down within me 6.O my God! my soul is cast down within me If we suppose that this verse requires no supplement, then it will consist of two distinct and separate se...

6.O my God! my soul is cast down within me If we suppose that this verse requires no supplement, then it will consist of two distinct and separate sentences. Literally it may be read thus: O my God! my soul is cast down within me, therefore will I remember thee, etc. But the greater number of expositors render the word על-כן , al-ken, by forasmuch as, or because, so that it is employed to express the reason of what is contained in the preceding clause. And certainly it would be very appropriate in this sense, That as often as David, from the land of Jordan, in which he now lay hid as an exile, set himself to think of the sanctuary, his sorrow was so much the more increased. If, however, any would rather, as I have already observed, distinguish this verse into two parts, it must be understood as meaning that David thought of God in his exile, not to nourish his grief, but to assuage it. He did not act the part of those who find no relief in their afflictions but in forgetting God; for although wounded by his hand, he, nevertheless, failed not to acknowledge him to be his physician. Accordingly, the import of the whole verse will be this, I am now living in a state of exile, banished from the temple, and seem to be an alien from the household of God; but this will not prevent me from regarding him, and having recourse to him. I am now deprived of the accustomed sacrifices, of which I stand much in need, but he has not taken from me his word. As, however, the first interpretation is the one more generally received, and this also seems to be added by way of exposition, it is better not to depart from it. David then complains that his soul was oppressed with sorrow, because he saw himself cast out of the Church of God. At the same time, there is in these words a tacit contrast; 119 as if he had said, It is not the desire to be restored to my wife, or my house, or any of my possessions, which grieves me so much as the distressing consideration, that I now find myself prevented from taking part in the service of God. We ought to learn from this, that although we are deprived of the helps which God has appointed for the edification of our faith and piety, it is, nevertheless, our duty to be diligent in stirring up our minds, that we may never suffer ourselves to be forgetful of God. But, above all, this is to be observed, that as in the preceding verse we have seen David contending courageously against his own affections, so now we here see by what means he steadfastly maintained his ground. He did this by having recourse to the help of God, and taking refuge in it as in a holy sanctuary. And, assuredly, if meditation upon the promises of God do not lead us to prayer, it will not have sufficient power to sustain and confirm us. Unless God impart strength to us, how shall we be able to subdue the many evil thoughts which constantly arise in our minds? The soul of man serves the purpose, as it were, of a workshop to Satan in which to forge a thousand methods of despair. And, therefore, it is not without reason that David, after a severe conflict with himself, has recourse to prayer, and calls upon God as the witness of his sorrow. By the land of Jordan is to be understood that part of the country which, in respect of Judea, was beyond the river of that name. This appears still more clearly from the word Hermonim or Hermons. Hermon was a mountainous district, which extended to a considerable distance; and because it had several tops, was called in the plural number Hermonim. 120

Perhaps David also has purposely made use of the plural number on account of the fear by which he was forced frequently to change his place of abode, and wander hither and thither. As to the word Mizar, some suppose that it was not the proper name of a mountain, and therefore translate it little, supposing that there is here an indirect comparison of the Hermons with the mountain of Sion, as if David meant to say that Sion, which was comparatively a small hill, was greater in his estimation than the lofty Hermons; but it appears to me that this would be a constrained interpretation.

Calvin: Psa 42:7 - Depth calleth unto depth 7.Depth calleth unto depth These words express the grievousness, as well as the number and long continuance, of the miseries which he suffered; as if...

7.Depth calleth unto depth These words express the grievousness, as well as the number and long continuance, of the miseries which he suffered; as if he had said, I am oppressed not only with one kind of misery, but various kinds of distress return one after another, so that there seems to be neither end nor measure to them. In the first place, by the term depth, he shows that the temptations by which he was assailed were such, that they might well be compared to gulfs in the sea; then he complains of their long continuance, which he describes by the very appropriate figure, that his temptations cry out from a distance, and call to one another. In the second part of the verse, he continues the same metaphor, when he says, that all the waves and floods of God have passed over his head By this he means that he had been overwhelmed, and as it were swallowed up by the accumulation of afflictions. It ought, however, to be observed, that he designates the cruelty of Saul, and his other enemies, floods of God, that in all our adversities we may always remember to humble ourselves under the mighty hand of God which afflicts us. But it is of importance to go beyond this, and to consider, that if it should please God to rain with violence upon us, as soon as he shall have opened his sluices or waterspouts, there will be no termination to our miseries till he is appeased; for he has in his power means marvellous and unknown for executing his vengeance against us. Thus, when once his anger is kindled against us, there will be not only one depth to swallow us up, but depth will call unto depth. And as the insensibility of men is such, that they do not stand in awe of the threatenings of God, to the degree in which they ought, whenever mention is made of his vengeance, let us recall this verse to our recollection.

Calvin: Psa 42:8 - Jehovah will command his loving-kindness by day 8.Jehovah will command his loving-kindness by day The verb here used is of the future tense; but I do not deny that, according to the Hebrew idiom, i...

8.Jehovah will command his loving-kindness by day The verb here used is of the future tense; but I do not deny that, according to the Hebrew idiom, it might be rendered in the past tense, as some do who think that David here enumerates the benefits which he had formerly received from God, in order by contrast to add greater force to the complaint which he makes of his present sad and miserable condition; as if he had said, How comes it to pass that God, who formerly manifested so much kindness towards me, having as it were changed his mind, now deals towards me with great severity? But as there is no sufficient reason for changing the tense of the verb, and as the other interpretation seems more in accordance with the scope of the text, let us adhere to it. I do not, indeed, positively deny, that for the strengthening of his faith, David calls to memory the benefits which he had already experienced from God; but I think that he here promises himself deliverance in future, though it be as yet hidden from him. I have, therefore, no desire to raise any discussion regarding the verb, whether it should be taken in the future or in the past tense, provided only it be fully admitted that the argument of David is to this effect: Why should I not expect that God will be merciful to me, so that in the day-time his loving-kindness may be manifested towards me, and by night upon my bed a song of joy be with me? He, no doubt, places this ground of comfort in opposition to the sorrow which he might well apprehend from the dreadful tokens of the divine displeasure, which he has enumerated in the preceding verse. The prayer of which he speaks in the end of the verse is not to be understood as the prayer of an afflicted or sorrowful man; but it comprehends an expression of the delight which is experienced when God, by manifesting his favor to us, gives us free access into his presence. And, therefore, he also calls him the God of his life, because from the knowledge of this arises cheerfulness of heart.

Calvin: Psa 42:9 - I will say to God my rock 9.I will say to God my rock If we read the preceding verse in the past tense, the meaning of this verse will be, Since God has, in this way, heretofo...

9.I will say to God my rock If we read the preceding verse in the past tense, the meaning of this verse will be, Since God has, in this way, heretofore shown himself so kind towards me, I will pray to him now with so much the greater confidence: for the experience which I have had of his goodness will inspire me with courage. But if the preceding verse is rendered in the future tense, David, in this verse, combines the prayer which it contains with the reflections which faith led him to make. And, surely, whoever, from a persuasion of the paternal love of God, anticipates for himself the same favor which David has just described, will also be induced from his example to pray for it with greater confidence. The meaning, then, will be this: Since I expect that God will be favorable to me, inasmuch as by day he manifests his favor towards me, and continues to do this, so that even by night I have occasion to praise him, I will bewail the more frankly my miseries before him, saying, O Lord! my rock, why hast thou forgotten me? In making such a complaint, the faithful are not to be understood as meaning that God has utterly rejected them: for if they did not believe that they were under his care and protection, it were in vain for them to call upon him. But they speak in this manner according to the sense of the flesh. This forgetfulness, then, relates both to outward appearance, and to the disquietude by which the faithful are troubled according to the flesh, although, in the meantime, they rest assured by faith that God regards them, and will not be deaf to their request.

Calvin: Psa 42:10 - It is as a slaughter in my bones 10.It is as a slaughter in my bones This verse is somewhat involved in point of expression; but as to the meaning of it there is no obscurity. David ...

10.It is as a slaughter in my bones This verse is somewhat involved in point of expression; but as to the meaning of it there is no obscurity. David here affirms that the grief which he experienced from the reproaches of his enemies, wounded him in no degree less than if they had pierced through his bones. The word ברצה , beretsach, signifies killing; and, therefore, I have retained this idea in the translation of it. And yet I do not condemn the opinion of those who render it a slaughtering sword. 124 There is here a difference as to the reading, arising from the great similarity which there is between the two letters ב , beth, and כ , caph, the mark of similitude. As the letter ב beth, is often superfluous, I would rather be disposed, in a doubtful matter like this, to omit it altogether. But as I have said, the sense is perfectly plain, except that interpreters do not seem to take this sufficiently into their consideration, that by the terms my bones, the bitterness of grief is referred to; for we feel much more acutely any injury which is done to the bones, than if a sword should pierce the bowels, or the other parts of the body which are soft and yielding. Nor should the children of God regard this similitude as hyperbolical; and if one should wonder why David took so sorely to heart the derision of his enemies, he only manifests in this his own insensibility. For of all the bitter evils which befall us, there is nothing which can inflict upon us a severer wound than to see the wicked tear in pieces the majesty of God, and endeavor to destroy and overturn our faith. The doctrine taught by Paul, (Gal 4:24,) concerning the persecution of Ishmael, is well known. Many consider his childish jesting as of little moment, but as it tended to this effect, that the covenant of God should be esteemed as a thing of no value, it is on that account, according to the judgment of the Holy Spirit, to be accounted a most cruel persecution. David, therefore, with much propriety, compares to a slaughtering sword, which penetrates even within the bones and marrow, the derision of his enemies, by which he saw his own faith and the word of God trampled under foot. And would to God that all who boast themselves of being his children would learn to bear their private wrongs more patiently, and to manifest the same vehement zeal for which David is here distinguished, when their faith is assailed to the dishonor of God, and when the word also which gives them life is included in the same reproach!

Calvin: Psa 42:11 - O my soul! why art thou cast down? 11.O my soul! why art thou cast down? This repetition shows us that David had not so completely overcome his temptations in one encounter, or by one ...

11.O my soul! why art thou cast down? This repetition shows us that David had not so completely overcome his temptations in one encounter, or by one extraordinary effort, as to render it unnecessary for him to enter anew into the same conflict. By this example, therefore, we are admonished, that although Satan, by his assaults, often subjects us to a renewal of the same trouble, we ought not to lose our courage, or allow ourselves to be cast down. The latter part of this verse differs from the fifth verse in one word, while in every other respect they agree. In the fifth verse, it is the helps of His countenance, but here we have the relative pronoun of the first person, thus, The helps of My countenance Perhaps in this place, the letter w, vau, which in the Hebrew language denotes the third person, is wanting. Still, as all the other versions agree in the reading which I have adopted, 125 David might, without any absurdity, call God by this designation, The helps or salvations of My countenance, inasmuch as he looked with confidence for a deliverance, manifest and certain, as if God should appear in a visible manner as his defender, and the protector of his welfare. There can, however, be no doubt, that in this place the term helps or salvations is to be viewed as an epithet applied to God; for immediately after it follows, and my God

TSK: Psa 42:1 - the sons // panteth // so panteth am 2983, bc 1021 (Title), Maschil , or a Psalm giving instruction, of the sons, etc. Or, ""An instructive Psalm,""or didactic ode, ""for the sons of...

am 2983, bc 1021 (Title), Maschil , or a Psalm giving instruction, of the sons, etc. Or, ""An instructive Psalm,""or didactic ode, ""for the sons of Korah.""It is generally supposed to have been written by David when driven from Jerusalem and beyond Jordan, by Absalom’ s rebellion.

the sons : Psa 44:1, Psa 45:1, Psa 46:1, Psa 47:1, Psa 48:1, Psa 49:1, Psa 84:1, Psa 85:1 *titles Num 16:1, Num 16:32, Num 26:11; 1Ch 6:33-37, 1Ch 25:1-5

panteth : Heb. brayeth

so panteth : Psa 63:1, Psa 63:2, Psa 84:2, Psa 143:6, Psa 143:7; Isa 26:8, Isa 26:9

TSK: Psa 42:2 - thirsteth // living // when thirsteth : Psa 36:8, Psa 36:9, Psa 63:1; Joh 7:37; Rev 22:1 living : Job 23:3; Jer 2:13, Jer 10:10; Joh 5:26; 1Th 1:9 when : Psa 27:4, Psa 84:4, Psa ...

TSK: Psa 42:3 - tears // while tears : Psa 80:5, Psa 102:9; 2Sa 16:12 *marg. while : Psa 42:10, Psa 3:2, Psa 22:8, Psa 79:10, Psa 79:12, Psa 115:2

TSK: Psa 42:4 - When // I pour // for I // with the voice When : Rth 1:21; Job 29:2-25, 30:1-31; Lam 4:1; Luk 16:25 I pour : Psa 62:8; 1Sa 1:15, 1Sa 1:16; Job 30:16 for I : 1Ch 15:15-28, 16:1-43 with the voic...

When : Rth 1:21; Job 29:2-25, 30:1-31; Lam 4:1; Luk 16:25

I pour : Psa 62:8; 1Sa 1:15, 1Sa 1:16; Job 30:16

for I : 1Ch 15:15-28, 16:1-43

with the voice : Psa 81:1-3, Psa 122:1; Deu 16:11, Deu 16:14, Deu 16:15; 2Ch 7:10, 2Ch 30:23-26; Isa 30:29; Nah 1:15

TSK: Psa 42:5 - Why art thou cast down // hope // praise him // for the help Why art thou cast down : Heb. Why art thou bowed down, Psa 42:11, Psa 35:14, Psa 43:5, Psa 55:4, Psa 55:5, Psa 61:2, Psa 142:2, Psa 142:3, Psa 143:3, ...

Why art thou cast down : Heb. Why art thou bowed down, Psa 42:11, Psa 35:14, Psa 43:5, Psa 55:4, Psa 55:5, Psa 61:2, Psa 142:2, Psa 142:3, Psa 143:3, Psa 143:4; 1Sa 30:6; Mar 14:33, Mar 14:34

hope : Psa 27:13, Psa 27:14, Psa 37:7, Psa 56:3, Psa 56:11, Psa 71:14; Job 13:15; Isa 50:10; Lam 3:24-26; Rom 4:18-20; Heb 10:36, Heb 10:37

praise him : or, give thanks

for the help : etc. or, his presence is salvation, Psa 44:3, Psa 91:15, Psa 91:16; Num 6:26; Mat 1:23, Mat 28:20

TSK: Psa 42:6 - my God // therefore // from the // Hermonites // the hill Mizar my God : Psa 22:1, Psa 43:4, Psa 88:1-3; Mat 26:39, Mat 27:46 therefore : Psa 77:6-11; Jon 2:7 from the : Psa 61:2; 2Sa 17:22, 2Sa 17:27 Hermonites : ...

my God : Psa 22:1, Psa 43:4, Psa 88:1-3; Mat 26:39, Mat 27:46

therefore : Psa 77:6-11; Jon 2:7

from the : Psa 61:2; 2Sa 17:22, 2Sa 17:27

Hermonites : Deu 3:8, Deu 3:9, Deu 4:47, Deu 4:48

the hill Mizar : or, the little hill, Psa 133:3

TSK: Psa 42:7 - Deep calleth // waterspouts // all thy Deep calleth : Job 1:14-19, Job 10:17; Jer 4:20; Eze 7:26 waterspouts : A water-spout is a large tube formed of clouds by means of the electric fluid,...

Deep calleth : Job 1:14-19, Job 10:17; Jer 4:20; Eze 7:26

waterspouts : A water-spout is a large tube formed of clouds by means of the electric fluid, the base being uppermost, and the point let down perpendicularly form the clouds. It has a particular kind of circular motion at the point; and, being hollow within, attracts vast quantities of water, which it frequently pours down in torrents upon the earth. These spouts are frequent on the coast of Syria; and no doubt the Psalmist had often seen them, and the ravages which they made.

all thy : Psa 69:14, Psa 69:15, Psa 88:7, Psa 88:15-17; Lam 3:53-55; Jon 2:3

TSK: Psa 42:8 - command // in the night // the God command : Psa 44:4, Psa 133:3; Lev 25:21; Deu 28:8; Mat 8:8 in the night : Psa 32:7, Psa 63:6, Psa 149:5; Job 35:10; Isa 30:29; Act 16:25 the God : Ps...

TSK: Psa 42:9 - God // Why hast // why go // because God : Psa 18:2, Psa 28:1, Psa 62:2, Psa 62:6, Psa 62:7, Psa 78:35 Why hast : Psa 13:1, Psa 22:1, Psa 22:2, Psa 44:23, Psa 44:24, Psa 77:9; Isa 40:27, ...

TSK: Psa 42:10 - As with // sword // while As with : Psa 42:3; Pro 12:18; Luk 2:35 sword : or, killing while : Psa 42:3; Joe 2:17; Mic 7:10

As with : Psa 42:3; Pro 12:18; Luk 2:35

sword : or, killing

while : Psa 42:3; Joe 2:17; Mic 7:10

TSK: Psa 42:11 - cast down // the health cast down : Psa 42:5, Psa 43:5 the health : Jer 30:17, Jer 33:6; Mat 9:12

cast down : Psa 42:5, Psa 43:5

the health : Jer 30:17, Jer 33:6; Mat 9:12

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 42:2 - For the living God // his life, and the length of his days // Appear before God Thirst is more vehement than hunger, and more impatient of dissatisfaction. For the living God: this he mentions as a just cause of his thirst. He...

Thirst is more vehement than hunger, and more impatient of dissatisfaction.

For the living God: this he mentions as a just cause of his thirst. He did not thirst after vain, useless idols, but after the only true and living God, who was

his life, and the length of his days as is said, Deu 30:20 , and without whose presence and favour David accounted himself for a dead and lost man, Psa 143:7 .

Appear before God in the place of his special presence and public worship. See Exo 23:15 25:30 . What is called before the Lord, 1Ch 13:10 , is before or with the ark, 2Sa 6:7 .

Poole: Psa 42:3 - My tears have been my meat // Where is thy God My tears have been my meat which notes both the great abundance and constant course of his tears, and the secret satisfaction and ease which he found...

My tears have been my meat which notes both the great abundance and constant course of his tears, and the secret satisfaction and ease which he found in giving vent to his passion this way. Possibly his tears and grief took away his appetite, and so were to him instead of food.

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

Poole: Psa 42:4 - These things // I pour out my soul // I had gone // With the multitude // I went with them // That kept holyday These things either, 1. Which follow, to wit, my former freedom. Or rather, 2. Last mentioned, my banishment from God’ s presence, and mine en...

These things either,

1. Which follow, to wit, my former freedom. Or rather,

2. Last mentioned, my banishment from God’ s presence, and mine enemies’ scoffs and triumphs upon that occasion.

I pour out my soul: this phrase notes either,

1. His fervent prayer, as it is taken, 1Sa 1:15 Psa 62:8 . Or,

2. His bitter sorrows, whereby his very heart was almost melted or dissolved, and his spirits spent, and he was ready to faint away; as it is used Job 30:16 Lam 2:12 . Compare Psa 22:14 . Or rather,

3. Both together; that he breathed out his sorrows and sad complaints unto God by fervent prayers. In me , i.e. within my own breast, between God and my own soul; not openly, lest mine enemies should turn it into matter of rejoicing and insulting over me.

I had gone to wit, in the way to Jerusalem. And my sorrow was increased by the remembrance of my former enjoyments. Compare Lam 1:7 .

With the multitude according to the custom, and in the company of Israelites, who went thither in great numbers. Compare Psa 84:6,7 .

I went with them or, I led them , encouraging them by my presence and forwardness.

That kept holyday or, that kept the feast , to wit, the three solemn festival solemnities, which they kept holy unto the Lord.

Poole: Psa 42:5 - Why art thou cast down // For the help of his countenance Why art thou cast down with excessive sorrow and despair? For the help of his countenance Heb. for the salvations of his face , i.e. for those sup...

Why art thou cast down with excessive sorrow and despair?

For the help of his countenance Heb. for the salvations of his face , i.e. for those supports, deliverances, and comforts which I doubt not I shall ere long enjoy, both in his presence and sanctuary, to which he will restore me, and from his presence, and the light of his countenance, which he will graciously afford to me.

Poole: Psa 42:6 - From the land of Jordan, and of the Hermonites, from the hill Mizar // the hill Mizar That I may revive my drooping spirits, I will consider thy infinite mercy, and power, and faithfulness, and thy gracious presence in the sanctuary, ...

That I may revive my drooping spirits, I will consider thy infinite mercy, and power, and faithfulness, and thy gracious presence in the sanctuary, from whence thou dost hear and answer all those that call upon thee, in all the parts of the land.

From the land of Jordan, and of the Hermonites, from the hill Mizar i.e. from all the places and parts of the land to which I shall be driven; whether from the parts about or beyond Jordan on the east: or, the Hermonim , i.e. either the people inhabiting Hermon; or the mountain of Hermon, which was in the northern parts, Num 34:7 Deu 3:8 Psa 89:12 , here called Hermonim , in the plural number, because of its great largeness, and many tops and parts of it, which are called by several names: or,

the hill Mizar a hill so called, though not mentioned elsewhere, which is supposed to have been in the southern parts of the land; but peradventure it was in the east and beyond Jordan; and David might mention these places, because when he was banished by Absalom, he had been successively at all of them, and in all of them had remembered God, and directed his prayer to him.

Poole: Psa 42:7 - Deep calleth unto deep // All thy waves and thy billows // Are gone over me Deep calleth unto deep i.e. one affliction comes immediately after another, as if it were called for and invited by the former; which he expresseth b...

Deep calleth unto deep i.e. one affliction comes immediately after another, as if it were called for and invited by the former; which he expresseth by a metaphor taken either,

1. From the old flood, when the upper deep , or abyss of waters , (in the clouds,) called the lower deep , or abyss of waters in the sea and rivers , that both might unite their forces together to drown the world. And thus the Chaldee understands it. Or,

2. From the sea, when its waves rage, and it is full of deep furrows, into which ships and passengers sink down, and then rise and sink again, successively and continually. But these tempests are caused in the sea by God’ s mighty winds, rather than by his water-spouts. Or,

3. From violent and successive showers of rain; which frequently come down from heaven, as it were, at the noise or call of God’ s water-spouts , to wit, the clouds; which by their rattling noises and terrible thunders do in a manner invite and call forth the showers which are contained in their bowels.

All thy waves and thy billows thou hast sent one sharp trial or affliction upon me after another.

Are gone over me i.e. are gone over my head, as this same verb is used, Psa 38:4 . They do not lightly sprinkle me, but almost overwhelm me.

Poole: Psa 42:8 - Will command // the Lord hath commanded // His loving-kindness // And in the night // His song shall be with me // My prayer shall be unto the God // The God of my life Will command i.e. will effectually procure or confer upon me, as this verb is used, Lev 25:21 Psa 7:6 , &c. The verb is future, but some render it by...

Will command i.e. will effectually procure or confer upon me, as this verb is used, Lev 25:21 Psa 7:6 , &c. The verb is future, but some render it by the time past,

the Lord hath commanded making this rehearsal of his former experiences of God’ s goodness his argument to support himself, and to prevail with God in prayer; which may seem to suit best with the foregoing and following verses. But we must remember that David’ s hopes and fears were strangely mixed, and his expressions of them are commonly interwoven in the same Psalm, and sometimes in one and the same verse, as it is here, Psa 42:5,11 . And therefore there is no necessity of departing from the proper signification of the verb.

His loving-kindness i.e. his blessings, the effects of his loving-kindness, which God is oft said to command, as Deu 28:8 Psa 133:3 .

And in the night both day and night, i.e. continually.

His song shall be with me i.e. I shall have constant matter of singing and praising God for his loving-kindness.

My prayer shall be unto the God and therefore I will boldly and believingly direct my prayers to him, of whose readiness to hear and help me I have had such ample experience.

The God of my life the giver and preserver of my life from time to time.

Poole: Psa 42:9 - I will say unto God // My rock // Why hast thou forgotten me? I will say unto God I will expostulate the case with him. My rock who hath formerly been a sure refuge to me. Why hast thou forgotten me? why dos...

I will say unto God I will expostulate the case with him.

My rock who hath formerly been a sure refuge to me.

Why hast thou forgotten me? why dost thou now seem quite to forget and neglect me? Why go I mourning? why dost thou leave me in this mournful state, and not succour me speedily?

Poole: Psa 42:10 - In my bones // Where is thy God? In my bones or in my body , the bones being oft put for the body , whereof they are a very considerable part. Or, as a sword, which pierceth and cu...

In my bones or in my body , the bones being oft put for the body , whereof they are a very considerable part. Or, as a sword, which pierceth and cutteth my flesh even to the bones, and cutteth or breaketh the very bones also. So painful and vexatious are their reproaches.

Where is thy God? of which See Poole "Psa 42:3" .

Poole: Psa 42:11 - The health of my countenance The health of my countenance Heb. the salvations of my face i.e. either, 1. Which are present and manifest, being before my face. Or, 2. Which wi...

The health of my countenance Heb. the salvations of my face i.e. either,

1. Which are present and manifest, being before my face. Or,

2. Which will make my face to shine, and my countenance cheerful, which supposeth the gladness of the heart, and the bettering of his condition. Or,

3. Of his person; as the face sometimes signifies, as 2Sa 17:11 Isa 3:15 . As also the Greek word signifying face , is very frequently put for the person, whereof the face is an eminent part. My God : as he formerly was, so he still is, and ever will be, and will suddenly show himself to be, my God, although for a season he may hide his face, or withdraw his help from me.

PBC: Psa 42:5 - -- See PB: Ps 30:7 The countenance of God is the light of His face. One of the great blessings of the Old Testament is " may His face shine upon you." ...

See PB: Ps 30:7

The countenance of God is the light of His face. One of the great blessings of the Old Testament is " may His face shine upon you." The knowledge of the gospel of Jesus Christ is a blessing that let’s us know that God’s face is shining upon us. If you hear the gospel of Jesus Christ and you believe that Jesus Christ was the savior of sinners and that He died on the cross for you then God’s face is shining upon you.

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PBC: Psa 42:11 - -- See PB: Ps 30:7 See PBtop: PERSEVERANCE AND PRESERVATION See Philpot: A BELIEVER'S COLLOQUY WITH HIS SOUL 

See PB: Ps 30:7

See PBtop: PERSEVERANCE AND PRESERVATION

See Philpot: A BELIEVER'S COLLOQUY WITH HIS SOUL 

Haydock: Psa 42:1 - -- The prophet aspireth after the temple and altar of God.

The prophet aspireth after the temple and altar of God.

Haydock: Psa 42:1 - David // Holy David. Septuagint add, "it has no title, in Hebrew," being composed by the same author, and on the same subject, as the preceding [psalm]. (Calmet)...

David. Septuagint add, "it has no title, in Hebrew," being composed by the same author, and on the same subject, as the preceding [psalm]. (Calmet) ---

David teaches the faithful how to begin a good work; and priests how they ought to officiate at Mass. (Worthington) ---

Holy. Hebrew, "merciful." The Babylonians and their king, treated the Jews with great cruelty. (Calmet) ---

After we have proved ourselves, according to the admonition of St. Paul, (1 Corinthians xi.) before approaching to the holy Eucharist, we may beg of God to judge and to protect us. (Worthington)

Haydock: Psa 42:2 - Me Me. Without thy assistance, I can do nothing. My enemies seem too strong, while thou appearest to disregard my prayer. (Worthington)

Me. Without thy assistance, I can do nothing. My enemies seem too strong, while thou appearest to disregard my prayer. (Worthington)

Haydock: Psa 42:3 - Light // Holy hill Light, your Messias, as the Jews confess, (Jarchi) truth, the holy Spirit. (St. Chrysostom) --- Both the titles may be applied to our Saviour. (...

Light, your Messias, as the Jews confess, (Jarchi) truth, the holy Spirit. (St. Chrysostom) ---

Both the titles may be applied to our Saviour. (Berthier) (St. Jerome) ---

We are in the utmost distress; be pleased to send us relief. (Calmet) ---

As thou hast sent Christ into the world to impart these graces, grant that we may know, and comply with our duties, before we approach to they holy altar. ---

Holy hill, the Church, (Worthington) or tabernacle on Sion, where the Jews wished to be present. (Calmet)

Haydock: Psa 42:4 - Youth Youth. St. Jerome, "the God of my joy and exultation." (Haydock) --- Syriac and Arabic agree with us, and Gil means, (Calmet) a young man, in Ar...

Youth. St. Jerome, "the God of my joy and exultation." (Haydock) ---

Syriac and Arabic agree with us, and Gil means, (Calmet) a young man, in Arabic and Hebrew. (Hammond) ---

People in youth, shew for the effects of joy. (Berthier) ---

Accompanied with light, and a pure intention, we may offer sacrifice to God, who changeth our corruptions into newness of life. (Worthington) ---

The Levites might sing near the altar, but could not offer victims. (Calmet)

Haydock: Psa 42:5 - My God // Harp My God. This word is singular; but the former "Elohim," is plural, to intimate one God in three persons. (Worthington) --- Harp. Hebrew cinnor,...

My God. This word is singular; but the former "Elohim," is plural, to intimate one God in three persons. (Worthington) ---

Harp. Hebrew cinnor, which Symmachus renders, "the psaltery." The sons of Core were chiefly door-keepers: but they also played on musical instruments. (Calmet)

Haydock: Psa 42:6 - God God. Trust in God, whom I hope to see face to face. (Worthington)

God. Trust in God, whom I hope to see face to face. (Worthington)

Gill: Psa 42:1 - As the hart panteth after the water brooks // so panteth my soul after thee, O God As the hart panteth after the water brooks,.... Either through a natural thirst that creature is said to have; or through the heat of the summer seaso...

As the hart panteth after the water brooks,.... Either through a natural thirst that creature is said to have; or through the heat of the summer season; and especially when hunted by dogs, it betakes itself to rivers of water, partly to make its escape, and partly to extinguish its thirst, and refresh itself. The word here used denotes the cry of the hart, when in distress for water, and pants after it, and is peculiar to it; and the verb being of the feminine gender, hence the Septuagint render it the "hind"; and Kimchi conjectures that the reason of it may be, because the voice of the female may be stronger than that of the male; but the contrary is asserted by the philosopher c, who says, that the male harts cry much stronger than the females; and that the voice of the female is short, but that of the male is long, or protracted. Schindler d gives three reasons why these creatures are so desirous of water; because they were in desert places, where water was wanting; and another, that being heated by destroying and eating serpents, they coveted water to refresh themselves; and the third, when followed by dogs, they betake themselves into the water, and go into that for safety;

so panteth my soul after thee, O God; being persecuted by men, and deprived of the word and worship of God, which occasioned a vehement desire after communion with him in his house and ordinances: some render the words, "as the field", or "meadow, desires the shower", &c. e; or thirsts after it when parched with drought; see Isa 35:7; and by these metaphors, one or the other, is expressed the psalmist's violent and eager thirst after the enjoyment of God in public worship.

Gill: Psa 42:2 - My soul thirsteth for God, for the living God // when shall I come and appear before God My soul thirsteth for God, for the living God,.... Who is so called, in opposition to the idols of the Gentiles, which were lifeless statues; and who ...

My soul thirsteth for God, for the living God,.... Who is so called, in opposition to the idols of the Gentiles, which were lifeless statues; and who is the author, giver, and maintainer of natural life; and who has promised and provided eternal life in his Son; and is himself the fountain of life, and the fountain of living waters, and a place of broad rivers and streams: particularly his lovingkindness, which is better than life, is a pure river of water of life, the streams where make glad the saints; and hence it is that the psalmist thirsted after God, and the discoveries of his love: saying,

when shall I come and appear before God? meaning, not in heaven, as desiring the beatific vision; but in the tabernacle, where were the worship of God, and the ark, the symbol of the divine Presence, and where the Israelites appeared before him, even in Zion; see Psa 84:7.

Gill: Psa 42:3 - My tears have been my meat day and night // 1Sa 1:7,8 // while they continually say unto me // where is thy God My tears have been my meat day and night,.... That is, he could not eat for sorrow, like Hannah, 1Sa 1:7,8; or while he was eating tears fell in pl...

My tears have been my meat day and night,.... That is, he could not eat for sorrow, like Hannah,

1Sa 1:7,8; or while he was eating tears fell in plenty, and they were as common, day and night, as his food, and mixed with it f; see Psa 80:5;

while they continually say unto me, his enemies the Philistines,

where is thy God? theirs were to be seen and pointed at, as the host of heaven, the sun, moon, and stars, and idols of gold, silver, brass, wood, and stone; wherefore they ask, where was his? but David's God was invisible; he is in the heavens, and does what he pleases, Psa 115:2; or the sense is, that if there was such a God he believed in and professed, and he was his servant, surely he would never have suffered him to fall into so much distress and calamity, but would have appeared for his relief and deliverance; and therefore tauntingly, and by way of reproach, ask where he was.

Gill: Psa 42:4 - When I remember these things // I pour out my soul in me // for I had gone with the multitude, I went with them to the house of God // with the voice of joy and praise // with a multitude that kept holy day When I remember these things,.... Either the reproaches of his enemies; or rather his past enjoyments of God in his house, he after makes mention of;...

When I remember these things,.... Either the reproaches of his enemies; or rather his past enjoyments of God in his house, he after makes mention of;

I pour out my soul in me, that is, he had no life nor spirit in him, but was quite overwhelmed with distress and anguish; or he poured out his soul in prayer to God, that it might be with him as in times past;

for I had gone with the multitude, I went with them to the house of God; the place of public worship, whither he had often gone, with great pleasure and delight; and, which added thereto, there were many that went along with him; or whom he had "caused to go" g, had brought along with him; which is the sense of the word, only used here and in Isa 38:15; as Dr. Hammond from R. Tanchum and Aben Walid, has shown: a good man will not only attend divine worship himself, but will bring others with him: but now, he could neither go alone, nor in company, the remembrance of which greatly affected his mind; see Psa 137:1;

with the voice of joy and praise: the people singing psalms, hymns, and spiritual songs;

with a multitude that kept holy day; as especially on the three great festivals in the year, the feasts of passover, pentecost, and tabernacles, when all the males of Israel appeared before God together, and which was a large multitude; and a delightful sight it was to behold them, when they were all engaged in religious worship at once.

Gill: Psa 42:5 - Why art thou cast down, O my soul // and why art thou disquieted in me // hope thou in God // for I shall yet praise him for the help of his countenance Why art thou cast down, O my soul?.... The psalmist corrects himself, as being too much depressed in spirit with his present circumstances, and expost...

Why art thou cast down, O my soul?.... The psalmist corrects himself, as being too much depressed in spirit with his present circumstances, and expostulates with himself; adding,

and why art thou disquieted in me? which suggests, that the dejections of God's people are unreasonable ones; sin itself is no just cause and reason of them; for though it is very disagreeable, loathsome, and abhorring, troublesome and burdensome, to a spiritual man, and is ingenuously confessed, and heartily mourned over, and is matter of humiliation; yet no true reason of dejection: because there is forgiveness of it with God; the blood of Christ has been shed for the remission of it; it has been bore and done away by him; nor is there any condemnation for it to them that are in him; and though it rages, and threatens to get the ascendant; yet it is promised it shall not have the dominion over the saints; neither the nature of it, being great, as committed against God himself, nor the multitude of sins, nor the aggravated circumstances of them, are just causes of dejection, since the blood of Christ cleanses from all sin; nor are Satan and his temptations; he is indeed an enemy, very powerful, subtle, and terrible; he is the strong man armed, the old serpent, and a roaring lion; and his temptations are very troublesome and grieving; and it becomes the saints to be upon their guard against him and them; but they have no reason to be cast down on account hereof; for God, who is on the side of his people, is mightier than he; Christ is stronger than the strong man armed, and the divine Spirit who is in them is greater than he that is in the world: Satan is under divine restraints, and can go no further in tempting than he is suffered, and his temptations are overruled for good; besides, good armour is provided for the Christian to fight against him with, and in a short time he will be bruised under his feet: nor are the hidings of God's face a sufficient reason of dejection; for though such a case is very distressing, and gives great trouble to those that love the Lord; nor can they, nor does it become them to sit easy and unconcerned in such circumstances, as they are great trials of faith and patience; yet it is the experience of the people of God in all ages: some good ends are answered hereby, as to bring saints to a sense of sins, which has deprived them of the divine Presence, to make them prize it the more when they have it, and to be careful of losing it for the future. Besides, the love of God continues the same when he hides and chides; and he will return again, and will not finally and totally forsake his people; and in a little while they shall be for ever with him, and see him as he is; and though by one providence or another they may be deprived for a while of the word, worship, and ordinances of God, he that provides a place for his church, and feeds and nourishes her in the wilderness, can make up the lack of such enjoyments by his presence and Spirit. The means and methods the psalmist took to remove his dejections and disquietudes of mind are as follow;

hope thou in God; for the pardon of sin; for which there is good ground of hope, and so no reason to be cast down on account of it; for strength against Satan's temptations, which is to be had in Christ, as well as righteousness; and for the appearance of God, and the discoveries of his love, who has his set time to favour his people, and therefore to be hoped, and quietly waited for. Hope is of great use against castings down; it is an helmet, an erector of the head, which keeps it upright, and from bowing down: it is an anchor of the soul, sure and steadfast, and is of great service in the troubles of life, and against the fears of death;

for I shall yet praise him for the help of his countenance; or "the salvations of his countenance" h; which implies that the psalmist believed, notwithstanding his present circumstances, that he should have salvation upon salvation; salvation of every kind; or a full and complete one, which should spring, not from any merits of his, but from the free grace and favour of God, expressed in his gracious countenance towards him; and also intimates, that the light of his countenance would be salvation to him i now; and that his consummate happiness hereafter would lie in beholding his face for evermore: all which would give him occasion and opportunity of praising the Lord. Now such a faith and persuasion as this is a good antidote against dejections of soul, and disquietude of mind; see Psa 27:13.

Gill: Psa 42:6 - O my God, my soul is cast down within me // therefore will I remember thee from the land of Jordan // and of the Hermonites // from the hill Mizar O my God, my soul is cast down within me,.... Which the psalmist repeats, partly to show the greatness of his dejection, though he had not lost his vi...

O my God, my soul is cast down within me,.... Which the psalmist repeats, partly to show the greatness of his dejection, though he had not lost his view of interest in God as his covenant God; and partly to observe another method he made use of to remove his dejection and refresh his spirits; and that was by calling to mind past experiences of divine goodness;

therefore will I remember thee from the land of Jordan; the country round about it, or rather beyond it; which was at the farthest parts of the land of Canaan, where David was obliged to flee, and where he had often met with God;

and of the Hermonites; who inhabited the mountain of Hermon; or the Hermonian mountains, as the Targum; see Psa 133:3; a mountain upon the border of the land of Israel eastward, and which was very high; Cocceius thinks the Geshurites are meant; see 1Sa 27:8; here also the Lord had appeared to him, and for him; and

from the hill Mizar; or "the little hill" k; which might be so in comparison of Hermon. The above interpreter thinks Zoar is meant, which Lot so called, Gen 19:20; which was near Sodom and Gomorrah: Kimchi thinks it might be Zior, mentioned in Jos 15:54; but, be it what or where it will, in this little hill David enjoyed the divine Presence; or was indulged with some remarkable favour; from all which he concludes he had no just reason to be dejected and disquieted in his mind: and right it is for the people of God to call to mind past experiences, and make mention of them; partly for the glory of divine grace, and to express their gratitude to God, and their sense of his goodness; and partly to cheer and refresh their own spirits, and prevent dejection and despondency: and delightful it is to call to mind, how, at such a time, and in such a place, the Lord was pleased to manifest his love, apply some gracious promise, or deliver from some sore temptation or distress: all which must tend to encourage faith and hope. The Jewish writers differently interpret these words; Jarchi, of David's remembrance of the wonderful works God did for the people of Israel of old, in drying up the river Jordan, and giving them the law on Mount Sinai, a little hill, in comparison of some others: Aben Ezra, Kimchi, and Ben Melech, understand them as a reason of his dejection, when he remembered how the Israelites came from those several parts to the solemn feasts at Jerusalem, which he was now deprived of; and the Targum paraphrases them of the inhabitants of those places, and of the people that received the law on Mount Sinai, remembering God; and so Arama thinks "beyond Jordan" is mentioned because the law was given there; and by the hill Mizar he understands Sinai: and some Christian interpreters consider them as a reason why David's soul was cast down in him, he being in such places as here mentioned, at a distance from his own house, from Jerusalem, and the place of divine worship, and so render the words, "because that I remember thee", &c. l.

Gill: Psa 42:7 - Deep calleth unto deep at the noise of the water spouts // all thy waves and thy billows are gone over me Deep calleth unto deep at the noise of the water spouts,.... By which are meant afflictions, comparable to the deep waters of the sea, for their multi...

Deep calleth unto deep at the noise of the water spouts,.... By which are meant afflictions, comparable to the deep waters of the sea, for their multitude and overwhelming nature; see Psa 69:1; these came pouring down, one after another, upon the psalmist: as soon as one affliction over, another came, as in the case of Job; which is signified by one calling to another, and were clamorous, troublesome, and very grievous and distressing;

all thy waves and thy billows are gone over me: with which he seemed to be covered and overwhelmed, as a ship is at sea. It may be observed, that the psalmist calls afflictions God's water spouts, and "his" waves and "his" billows; because they are appointed, sent, ordered, and overruled by him, and made to work for the good of his people: and now, though these might seem to be a just cause of dejection, yet they were not, as appears from Psa 42:8.

Gill: Psa 42:8 - Yet the Lord will command his lovingkindness in the daytime // and in the night his song shall be with me // and my prayer unto the God of my life Yet the Lord will command his lovingkindness in the daytime,.... Which is a tender affection in God towards his people, springs from his sovereign wi...

Yet the Lord will command his lovingkindness in the daytime,.... Which is a tender affection in God towards his people, springs from his sovereign will and pleasure, is from everlasting, is ever the same, never removes from them, and is better than life; the effects of which are all spiritual blessings, grace, and glory: and this the Lord "commands" when he sends it forth with power, makes a clear manifestation and home application of it to them; when he commands his covenant, or bestows covenant blessings on them; when he commands his strength, or gives them strength to bear up under afflictions; when he commands deliverances for Jacob, or works salvation for them; and when he commands blessings temporal and spiritual on them, especially life for evermore: see Psa 111:9; and this is done in "the daytime"; either, as some interpret it, in a fit and seasonable time, in God's appointed time, who has his set time to favour his people, and show his lovingkindness to them; or openly and publicly, so as themselves and others may see the salvation of the Lord; or continually; for mercy, goodness, and lovingkindness, follow them all the days of their lives; yea, are from everlasting to everlasting: and these words may be read either in the past tense, as some do, "yet the Lord hath commanded" m, &c. and so respect what had been, and relate to the former experiences and manifestations of the love of God, with which the psalmist encourages himself under his present afflictions; or in the future, as in our version; and so they are an expression of faith as to what would be hereafter, that the Lord would appear again, and show him his face and favour;

and in the night his song shall be with me; signifying hereby, that he strongly believed he should have occasion of singing praise to God in the night season, though he was now in such mournful circumstances: he calls it "his song"; that is, the Lord's song; because the matter of it are his lovingkindness, and the blessings springing from it; because the Lord himself is the subject of it; his perfections, his works, his salvation and glory; and because he gives songs in the night, and puts them into the mouths of his people; see Isa 12:2; and the psalmist says it would be with him, in his heart, and in his mouth, and be his constant companion wherever he was, lying down, or rising up; and that "in the night"; either figuratively understood of affliction and distress, out of which he would be delivered, and so be compassed about with songs of deliverance; or literally, it being a time of leisure to call to mind the salvation and mercies of the day, and be thankful for them; see Psa 77:6;

and my prayer unto the God of my life: natural, spiritual, and eternal; being the author, giver, and preserver of each; and this is no inconsiderable mercy, to have such a God to pray unto in a time of distress; as well as in a time of salvation, to go to, and make known requests with thanksgiving; which seems to be intended here, since it is joined with a song. Prayer and praise go together, the object of which are not lifeless idols, that cannot save; but the living God, who is a God hearing and answering prayer, and does not despise the prayer of the destitute. The prayer of the psalmist follows.

Gill: Psa 42:9 - I will say unto God my rock // why hast thou forgotten me // why go I mourning because of the oppression of the enemy I will say unto God my rock,.... A name frequently given to the eternal God, Father, Son, and Spirit, Deu 32:4; See Gill on Psa 18:2; why hast thou...

I will say unto God my rock,.... A name frequently given to the eternal God, Father, Son, and Spirit, Deu 32:4; See Gill on Psa 18:2;

why hast thou forgotten me? See Gill on Psa 13:1;

why go I mourning because of the oppression of the enemy? meaning perhaps Saul; though it may be applied to any spiritual enemy, sin, Satan, and the world; who are very oppressive and afflicting, and occasion continual mourning to the children of God.

Gill: Psa 42:10 - As with a sword in my bones, mine enemies reproach me // while they say daily unto me, where is thy God As with a sword in my bones, mine enemies reproach me,.... The reproaches of his enemies were grievous and cutting to him, as if a sword pierced thro...

As with a sword in my bones, mine enemies reproach me,.... The reproaches of his enemies were grievous and cutting to him, as if a sword pierced through the marrow in his bones, which, being very sensitive, gives exquisite pain. There is a various reading here: some copies, as Vatablus observes, read ב, "in", or with, and others כ, "as", which seems to be the truest; and our translators supply "as", to make the sense, though they read "with"; but some n only read "as"; and the sense is, the reproaches cast upon the psalmist were as a sword cutting and killing; and these reproaches were as follow;

while they say daily unto me, where is thy God? See Gill on Psa 42:3.

Gill: Psa 42:11 - Why art thou cast down, O my soul // and why art thou disquieted within me // hope thou in God; for I shall yet praise him // who is the health of my countenance, and my God Why art thou cast down, O my soul?.... The same expostulation as in Psa 42:5; and so is what follows, and why art thou disquieted within me? and th...

Why art thou cast down, O my soul?.... The same expostulation as in Psa 42:5; and so is what follows,

and why art thou disquieted within me? and the same argument and means are made use of to remove dejection and disquietude;

hope thou in God; for I shall yet praise him; See Gill on Psa 42:5; to which is added a new argument, taken from the grace and goodness of God, and covenant interest in him;

who is the health of my countenance, and my God; as the bodily health of man is seen in the countenance, and for the most part to be judged of by it; so is the spiritual health of the saints, and which they have from the Lord; when he, as the sun of righteousness, arises upon them with healing in his wings, he, by his gracious presence, makes their countenances cheerful, fills them with joy unspeakable and full of glory, and causes them to lift up their heads with an holy boldness and confidence, and without shame and fear: or as it may be rendered, who "is the salvations of my countenance" o; that is, who is or will be the author of full and complete salvation to me; which will be so public and open, so clear and manifest, as to be beheld by myself and others; and this the psalmist mentions, in order to remove his present dejections; and besides, this God of salvation he believed was his covenant God, and would be so even unto death; and therefore he had no just reason to be dejected and disquieted.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Psa 42:1 Or “my soul pants [with thirst].” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often eq...

NET Notes: Psa 42:2 Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה ...

NET Notes: Psa 42:3 Heb “when [they] say to me all the day.” The suffixed third masculine plural pronoun may have been accidentally omitted from the infinitiv...

NET Notes: Psa 42:4 Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving...

NET Notes: Psa 42:5 Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱ...

NET Notes: Psa 42:6 The Hebrew term מִצְעָר (mits’ar) is probably a proper name (“Mizar”), designating a parti...

NET Notes: Psa 42:7 Heb “pass over me” (see Jonah 2:3). As he hears the sound of the rushing water, the psalmist imagines himself engulfed in the current. By ...

NET Notes: Psa 42:8 A few medieval Hebrew mss read תְּהִלָּה (tÿhillah, “praise”) instead of ת...

NET Notes: Psa 42:9 Walk around mourning. See Ps 38:6 for a similar idea.

NET Notes: Psa 42:10 “Where is your God?” The enemies ask this same question in v. 3.

NET Notes: Psa 42:11 Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְ—...

Geneva Bible: Psa 42:1 "To the chief Musician, Maschil, ( a ) for the sons of Korah." As the hart ( b ) panteth after the water brooks, so panteth my soul after thee, O God....

Geneva Bible: Psa 42:3 ( c ) My tears have been my meat day and night, while they continually say unto me, Where [is] thy God? ( c ) As others take pleasure in eating and d...

Geneva Bible: Psa 42:4 When I remember ( d ) these [things], I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voic...

Geneva Bible: Psa 42:5 Why art thou cast down, O my soul? and [why] art thou disquieted in me? ( e ) hope thou in God: for I shall yet praise him [for] the help of his count...

Geneva Bible: Psa 42:6 O my God, my soul is cast down within me: ( f ) therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar. (...

Geneva Bible: Psa 42:7 ( g ) Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me. ( g ) Afflictions came so thick upon me...

Geneva Bible: Psa 42:8 [Yet] the LORD ( h ) will command his lovingkindness in the daytime, and in the night his song [shall be] with me, [and] my prayer unto the God of my ...

Geneva Bible: Psa 42:10 [As] with a sword in my ( i ) bones, mine enemies reproach me; while they say daily unto me, Where [is] thy God? ( i ) That is, I am most grievously ...

Geneva Bible: Psa 42:11 ( k ) Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, [who is] the health of m...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Psa 42:1 - A Libation To Jehovah Thirsting For God My soul thirsteth for God, for the living God.'--Psalm 42:2. THIS whole psalm reads like the sob of a wounded heart. The writer of ...

MHCC: Psa 42:1-5 - --The psalmist looked to the Lord as his chief good, and set his heart upon him accordingly; casting anchor thus at first, he rides out the storm. A gra...

MHCC: Psa 42:6-11 - --The way to forget our miseries, is to remember the God of our mercies. David saw troubles coming from God's wrath, and that discouraged him. But if on...

Matthew Henry: Psa 42:1-5 - -- Holy love to God as the chief good and our felicity is the power of godliness, the very life and soul of religion, without which all external profes...

Matthew Henry: Psa 42:6-11 - -- Complaints and comforts here, as before, take their turn, like day and night in the course of nature. I. He complains of the dejections of his spiri...

Keil-Delitzsch: Psa 42:1-5 - -- (Heb.: 42:2-6) The poet compares the thirsting of his soul after God to the thirsting of a stag. איּל (like other names of animals is epicoene,...

Keil-Delitzsch: Psa 42:6-11 - -- (Heb.: 42:7-12) The poet here continues to console himself with God's help. God Himself is indeed dishonoured in him; He will not suffer the trust ...

Constable: Psa 42:1--72:20 - --II. Book 2: chs. 42--72 In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writ...

Constable: Psa 42:1-11 - --Psalm 42 Some ancient Hebrew manuscripts united Psalms 42 and 43 as one. This is understandable since th...

Constable: Psa 42:1-4 - --1. The psalmist's longing for God 42:1-5 The writer suffered at the hands of tormenting enemies. He longed for God whom he confidently expected to be ...

Constable: Psa 42:5-10 - --2. The psalmist's lamentation because of his enemies 42:6-11 In this stanza the writer focused on his enemies rather than on God. However, he came bac...

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Pendahuluan / Garis Besar

JFB: Psalms (Pendahuluan Kitab) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Garis Besar) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Pendahuluan Kitab) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 42 (Pendahuluan Pasal) Overview Psa 42:1, David’s zeal to serve God in the temple; Psa 42:5, He encourages his soul to trust in God.

Poole: Psalms (Pendahuluan Kitab) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 42 (Pendahuluan Pasal) THE ARGUMENT The penman of this Psalm is uncertain. as not being named in the title. It was composed either, 1. By David, when he was banished fro...

MHCC: Psalms (Pendahuluan Kitab) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 42 (Pendahuluan Pasal) The conflict in the soul of a believer.

Matthew Henry: Psalms (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 42 (Pendahuluan Pasal) If the book of Psalms be, as some have styled it, a mirror or looking-glass of pious and devout affections, this psalm in particular deserves, as m...

Constable: Psalms (Pendahuluan Kitab) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Garis Besar) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Pendahuluan Kitab) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Pendahuluan Kitab) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 42 (Pendahuluan Pasal) INTRODUCTION TO PSALM 42 To the chief Musician, Maschil, for the sons of Korah. Of the word "Maschil", See Gill on Psa 32:1, title. Korah was he wh...

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