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Psalm One
Hundred Forty-two
Psalm 142
Chapter Contents
David's comfort in prayer.
There can be no situation so distressing or dangerous, in
which faith will not get comfort from God by prayer. We are apt to show our
troubles too much to ourselves, poring upon them, which does us no service;
whereas, by showing them to God, we might cast the cares upon him who careth
for us, and thereby ease ourselves. Nor should we allow any complaint to
ourselves or others, which we cannot make to God. When our spirits are
overwhelmed by distress, and filled with discouragement; when we see snares
laid for us on every side, while we walk in his way, we may reflect with
comfort that the Lord knoweth our path. Those who in sincerity take the Lord
for their God, find him all-sufficient, as a Refuge, and as a Portion: every
thing else is a refuge of lies, and a portion of no value. In this situation
David prayed earnestly to God. We may apply it spiritually; the souls of
believers are often straitened by doubts and fears. And it is then their duty
and interest to beg of God to set them at liberty, that they may run the way of
his commandments. Thus the Lord delivered David from his powerful persecutors,
and dealt bountifully with him. Thus he raised the crucified Redeemer to the
throne of glory, and made him Head over all things for his church. Thus the
convinced sinner cries for help, and is brought to praise the Lord in the
company of his redeemed people; and thus all believers will at length be
delivered from this evil world, from sin and death, and praise their Saviour
for ever.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 142
Verse 3
[3] When my spirit was overwhelmed within me, then thou
knewest my path. In the way wherein I walked have they privily laid a snare for
me.
Knowest — So as to direct me to it.
My path — What paths I should chuse whereby I might escape.
Verse 4
[4] I looked on my right hand, and beheld, but there was no
man that would know me: refuge failed me; no man cared for my soul.
Right-hand — The place where the patron or
assistant used to stand.
Verse 5
[5] I cried unto thee, O LORD: I said, Thou art my refuge
and my portion in the land of the living.
Portion — Even in this life.
Verse 7
[7] Bring my soul out of prison, that I may praise thy name:
the righteous shall compass me about; for thou shalt deal bountifully with me.
Prison — Set me at liberty.
Compass — Shall flock to me from all parts, to rejoice and bless
God with me and for me.
── John Wesley《Explanatory Notes on Psalms》
Exposition
Explanatory Notes and
Quaint Sayings
Hints to the Village
Preacher
Other Works
TITLE. Maschil of
David. This Maschil is written for our instruction. It teaches us principally
by example how to order our prayer in times of distress. Such instruction is
among the most needful, practical, and effectual parts of our spiritual
education. He who has learned how to pray has been taught the most useful of
the arts and sciences. The disciples said unto the Son of David, "Lord,
teach, us to pray"; and here David gives us a valuable lesson by recording
his own experience as to supplication from beneath a cloud.
A
Prayer when he was in the cave. He was in one of his many lurking places,
either Engedi, Adullam, or some other lone cavern wherein he could conceal
himself from Saul and his blood hounds. Caves make good closets for prayer;
their gloom and solitude are helpful to the exercise of devotion. Had David
prayed as much in his palace as he did in his cave, he might never have fallen
into the act which brought such misery upon his later days. SUBJECT.
There can be little doubt that this song dates from the days when Saul was
sorely persecuting David, and David himself was in soul trouble, probably
produced by that weakness of faith which led him to associate with heathen
princes. His fortunes were evidently at their lowest, and, what was worse, his
repute had fearfully fallen; yet he displayed a true faith in God, to whom he
made known his pressing sorrows. The gloom of the cave is over the psalm, and
yet as if standing at the mouth of it the prophet poet sees a bright light a
little beyond.
EXPOSITION
Verse
1. I cried unto the LORD with my voice. It was a cry of such
anguish that he remembers it long after, and makes a record of it. In the
loneliness of the cave he could use his voice as much as he pleased; and
therefore he made its gloomy vaults echo with his appeals to heaven. When there
was no soul in the cavern seeking his blood, David with all his soul was
engaged in seeking his God. He felt it a relief to his heart to use his voice
in his pleadings with Jehovah. There was a voice in his prayer when he used his
voice for prayer: it was not vox et praeterea nihil. It was a prayer vivo
corde as well as vivâ voce. With my voice unto the Lord did I make
my supplication. He dwells upon the fact that he spoke aloud in prayer; it was
evidently well impressed upon his memory, hence he doubles the word and says,
"with my voice; with my voice." It is well when our supplications are
such that we find pleasure in looking back upon them. He that is cheered by the
memory of his prayers will pray again. See how the good man's appeal was to
Jehovah only: he did not go round about to men, but he ran straight forward to
Jehovah, his God. What true wisdom is here! Consider how the Psalmist's prayer
grew into shape as he proceeded with it. Its first poured out his natural
longings,—"I cried"; and then he gathered up all his wits and arranged
his thoughts,—"I made supplication." True prayers may differ in their
diction, but not in their direction: an impromptu cry and a preconceived
supplication must alike ascend towards the one prayer hearing God, and he will
accept each of them with equal readiness. The intense personality of the prayer
is noteworthy: no doubt the Psalmist was glad of the prayers of others, but he
was not content to be silent himself. See how everything is in the first
person,—"I cried with my voice; with my voice did I
make my supplication." It is good to pray in the plural—"Our
Father", but in times of trouble we shall feel forced to change our note
into "Let this cup pass from me."
Verse
2. I poured out my complaint before him. His inward
meditation filled his soul: the bitter water rose up to the brim; what was to
be done? He must pour out the wormwood and the gall, he could not keep it in;
he lets it run away as best it can, that so his heart may be emptied of the
fermenting mixture. But he took care where he outpoured his complaint,
lest he should do mischief, or receive an ill return. If he poured it out
before man he might only receive contempt from the proud, hardheartedness from
the careless, or pretended sympathy from the false; and therefore he resolved
upon an outpouring before God alone, since he would pity and relieve.
The word is Scarcely "complaint"; but even if it be so we may learn
from this text that our complaint must never be of a kind that we dare not
bring before God. We may complain to God, but not of God. When we
complain it should not be before men, but before God alone. I shewed before him
my trouble. He exhibited his griefs to one who could assuage them: he did not
fall into the mistaken plan of so many who publish their sorrows to those who
cannot help them. This verse is parallel with the first; David first pours out
his complaint, letting it flow forth in a natural, spontaneous manner, and then
afterwards he makes a more elaborate show of his affliction; just as in the
former verse (Ps 141:1-10) he began with crying, and went on to "make
supplication." Praying men pray better as they proceed. Note that we do
not show our trouble before the Lord that he may see it, but that
we may see him. It is for our relief, and not for his
information that we make plain statements concerning our woes: it does us much
good to set out our sorrow in order, for much of it vanishes in the process,
like a ghost which will not abide the light of day; and the rest loses much of
its terror, because the veil of mystery is removed by a clear and deliberate
stating of the trying facts. Pour out your thoughts and you will see what they
are; show your trouble and the extent of it will be known to you: let all be
done before the Lord, for in comparison with his great majesty of love the trouble
will seem to be as nothing.
Verse
3. When my spirit was overwhelmed within me, then thou knewest my
path. The bravest spirit is sometimes sorely put to it. A heavy fog settles
down upon the mind, and the man seems drowned and smothered in it; covered with
a cloud, crushed with a load, confused with difficulties, conquered by
impossibilities. David was a hero, and yet his spirit sank: he could smite a
giant down, but he could not keep himself up. He did not know his own path, nor
feel able to bear his own burden. Observe his comfort: he looked away from his
own condition to the ever observant, all knowing God: and solaced himself with
the fact that all was known to his heavenly Friend. Truly it is well for us to
know that God knows what we do not know. We lose our heads, but God never
closes his eyes: our judgments lose their balance, but the eternal mind is
always clear. In the way wherein I walked have they privily laid a snare for me.
This the Lord knew at the time, and gave his servant warning of it. Looking
back, the sweet singer is rejoiced that he had so gracious a Guardian, who kept
him from unseen dangers. Nothing is hidden from God; no secret snare can hurt
the man who dwells in the secret place of the Most High, for he shall abide
under the shadow of the Almighty. The use of concealed traps is disgraceful to
our enemies, but they care little to what tricks they resort for their evil
purposes. Wicked men must find some exercise for their malice, and therefore
when they dare not openly assail they will privately ensnare. They watch the
gracious man to see where his haunt is, and there they set their trap; but they
do it with great caution, avoiding all observation, lest their victim being
forewarned should escape their toils. This is a great trial, but the Lord is
greater still, and makes us to walk safely in the midst of danger, for he knows
us and our enemies, our way and the snare which is laid in it. Blessed be his
name.
Verse
4. I looked on my right hand, and beheld, but there was no man that
would know me. He did not miss a friend for want of looking for him, nor
for want of looking in a likely place. Surely some helper would be found in the
place of honour; some one would stand at his right hand to undertake his
defence. He looked steadily, and saw all that could be seen, for he
"beheld"; but his anxious gaze was not met by an answering smile.
Strange to say, all were strange to David. He had known many, but none would
know him. When a person is in ill odour it is wonderful how weak the memories
of his former friends become: they quite forget, they refuse to know. This is a
dire calamity. It is better to be opposed by foes than to be forsaken by
friends, When friends look for us they affect to have known us from our birth,
but when we look for friends it is wonderful how little we can make them
remember: the fact is that in times of desertion it is not true that no man did
know us, but no man would know us. Their ignorance is wilful. Refuge
failed me. Where in happier days I found a ready harbour I now discovered none
at all. My place of flight had taken to flight. My refuge gave me a refusal. No
man cared for my soul. Whether I lived or died was no concern of anybody's. I
was cast out as an outcast. No soul cared for my soul. I dwelt in No man's
land, where none cared to have me, and none cared about me. This is an ill
plight—no place where to lay our head, and no head willing to find us a place.
How pleased were his enemies to see the friend of God without a friend! How sad
was he to be utterly deserted in his utmost need! Can we not picture David in
the cave, complaining that even the cave was not a refuge for him, for Saul had
come even there? Hopeless was his looking out, we shall soon see him looking
up.
Verse
5. I cried unto thee, O Lord. As man would not regard him,
David was driven to Jehovah, his God. Was not this a gain made out of a loss?
Wealth gained by a failure? Anything which leads us to cry unto God is a
blessing to us. This is the second time that in this short psalm we find the
same record, "I cried unto thee, O LORD": the saintly man is
evidently glad to remember his cry and its results. We hear often of the bitter
cry of outcast London, here is another bitter cry, and it comes from an
outcast, in wretched lodgings, forgotten by those who should have helped him. I
said, Thou art my refuge and my portion in the land of the living. There
is a sort of progressive repetition all through this sacred song; he cried
first, but he said afterwards: his cry was bitter, but his saying was
sweet; his cry was sharp and short, but his saying was fresh and full. It gives
a believer great pleasure to remember his own believing speeches: he may well
desire to bury his unbelieving murmurings in oblivion, but the triumphs of
grace in working in him a living faith, he will not dream of forgetting. What a
grand confession of faith was this! David spoke to God, and of God "Thou
art my refuge." Not thou hast provided me a refuge, but thou, thyself, art
my refuge. He fled to God alone; he hid himself beneath the wings of the
Eternal. He not only believed this, but said it, and practised it. Nor was this
all; for David, when banished from his portion in the promised land, and cut
off from the portion of goods which he by right inherited, found his portion in
God, yea, God was his portion. This was so not only in reference to a
future state, but here among living men. It is sometimes easier to believe in a
portion in heaven than in a portion upon earth: we could die more easily than
live, at least we think so. But there is no living in the land of the living
like living upon the living God. For the man of God to say these precious
things in the hour of his dire distress was a grand attainment. It is easy to
prate bravely when we dwell at ease, but to speak confidently in affliction is
quite another matter. Even in this one sentence we have two parts, the second
rising far above the first. It is something to have Jehovah for our refuge, but
it is everything to have him for our portion. If David had not cried he
would not have said; and if the Lord had not been his refuge he
would never have been his portion. The lower step is as needful as the
higher; but it is not necessary always to stop on the first round of the
ladder.
Verse
6. Attend unto my cry. Men of God look upon prayer as a
reality, and they are not content without having an audience with God;
moreover, they have such confidence in the Lord's condescending grace, that
they hope he will even attend to that poor broken prayer which can only be
described as a cry. For I am brought very low, and therefore all the prayer I
can raise is a mournful cry. This is his argument with God: he is reduced to
such a sad condition that if he be not rescued he will be ruined. Gracious men
may not only be low, but very low; and this should not be a reason for their
doubting the efficacy of their prayers, but rather a plea with the Lord why
they should have special attention.
Deliver
me from my persecutors. If he did not get out of their hands, they would soon
kill him out of hand, and as he could not himself effect an escape, he cried to
God, "deliver me." For they are stronger than I. As he before found a
plea in his sadness, so now in his feebleness: Saul and his courtiers were in
power, and could command the aid of all who sought royal favour; but poor David
was in the cave, and every Nabal girded at him. Saul was a monarch, and David a
fugitive; Saul had all the forms of law on his side, while David was an outlaw:
so that the prayer before us comes from the weak, who proverbially go to the
wall,—a good place to go to if they turn their faces to it in prayer, as
Hezekiah did in his sickness. The Lord is wont to take the side of the
oppressed, and to show his power by baffling tyrants; David's supplication was
therefore sure to speed. In these sentences we see how explicitly the man of
God described his case in his private communings with his Lord: in real earnest
he poured out his complaint before him and showed before him his trouble.
Verse
7. Bring my soul out of prison, that I may praise thy name.
That God may be glorified is another notable plea for a suppliant. Escaped
prisoners are sure to speak well of those who give them liberty; Soul
emancipation is the noblest form of liberation, and calls for the loudest praise:
he who is delivered from the dungeons of despair is sure to magnify the name of
the Lord. We are in such a prison that only God himself can bring us out of it,
and when he does so he will put a new song into our mouths. The cave was not
half such a dungeon to David's body as persecution and temptation made for his
soul. To be exiled from the godly is worse than imprisonment, hence David makes
it one point of his release that he would be restored to church fellowship—The
righteous shall compass me about. Saints gather around a child of God when his
Father smiles upon him; they come to hear his joyful testimony, to rejoice with
him, and to have their own faith encouraged. All the true believers in the
twelve tribes were glad to rally to David's banner when the Lord enlarged his
spirit; they glorified God for him and with him and through him. They
congratulated him, consorted with him, crowned him, and championed him. This
was a sweet experience for righteous David, who had for awhile come under the
censure of the upright. He bore their smiting with patience, and now he
welcomes their sanction with gratitude. For thou shalt deal bountifully with
me. God's bountiful dealing is sure to bring with it the sympathy and alliance
of all the favourites of the Great King. What a change from looking for a
friend and finding none to this enthusiastic concourse of allies around the man
after God's own heart! When we can begin a psalm with crying, we may hope to
close it with singing. The voice of prayer soon awakens the voice of praise.
EXPLANATORY
NOTES AND QUAINT SAYINGS
TITLE. He calls this
prayer Maschil, "a psalm of instruction", because of the good
lessons he had himself learned in the cave, learned on his knees, and so
learned that he desired to teach others.—Matthew Henry.
Title. A prayer when
he was in the cave. Every part of this psalm shows the propriety of its
inscription or title. He expressly mentions his being in a place where he was
entirely shut up, where he saw no possible method of escaping, as having no
friends that dared to own him and appear for his deliverance, and when every
one seemed to desert him, and to have abandoned all care of his safety and
life. This he pathetically describes, and in such terms as cannot fail to move
the tender affections of every one who considers them. On the first sense of
his danger, shut up in a cave, surrounded by three thousand chosen soldiers,
closely observed by a watchful enemy who would spare no art or pains to
apprehend him, he seems almost to have despaired of himself, and declares that
his spirit is quite overwhelmed with the greatness of his distress. At length,
recollecting his principles, and the promises that God had made him, he
earnestly supplicates the protection of God, and assures himself that he should
yet praise God for his deliverance, and that good men should share his joy, and
encompass the altar of God with thanksgiving for the mercy that he had shown
him.—Samuel Chandler.
Title. "The
cave." Leaving our horses in charge of some Arabs, and taking one for
our guide, we started for the cave now known as Mughâret Khureitûn, which is
believed to be the cave Adullam, having a fearful gorge below, gigantic cliffs
above, and the path winding along a narrow shelf of the rock. At length, from a
great rock hanging on the edge of the shelf, we entered by a long leap a low
window which opened into the perpendicular face of the cliff. We were then
within the traditional hold of David, and, creeping half doubled through a
narrow crevice for a few rods, we stood beneath the dark vault of the first
grand chamber of this mysterious and oppressive cavern, 1Sa 22:1-2 2Sa
23:13-17. Our whole collection of lights did little more than make the damp
darkness visible. After groping about as long as we had time to spare, we returned
to the light of day, fully convinced that, with David and his lion hearted
followers inside, all the strength of Israel under Saul could not have forced
an entrance—would not have even attempted it.—William M. Thompson.
Verse
1. I cried unto the LORD. Thou hast posted me over to no
deputy for the hearing of my prayer, neither dost thou require that I should
bring a spokesman for the presenting of it; but thou hast commanded me to come
myself, and to come to thee thyself.—Sir Richard Baker on the Lord's Prayer.
Verse
1. With my voice. The Lord needs not the tongue to be an
interpreter between him and the hearts of his children. He that hears without
ears can interpret prayers though not uttered by the tongue. Our desires are
cries in the ears of the Lord of hosts. The vehemency of the affections may
sometimes cause the outcrying of the voice; but alas! Without this it is but a
tinkling cymbal...There is a use of words in prayer, to excite, and convey, and
give vent to, affection: Ho 14:2, "Take with you words, and turn to the
Lord: say unto him, Take away all iniquity, and receive us graciously."
The prophet doth not only prescribe that they should take affections, but take
with them words.—Thomas Manton.
Verse
2. I poured out my complaint before him. Literally, my
meditation; that is—what so much occupied my thoughts at the time I expressed
aloud. The word "complaint" does not express the idea. The
meaning is, not that he complained of God or of man; but that his mind
meditated on his condition.—Albert Barnes.
Verse
2. I poured out, etc. I did it fully, and fervently, and
confidently.—Matthew Henry.
Verse
2. Poured out...before him. Those words teach us that in
prayer we should not try to keep anything back from God, but should show him
all that is in our hearts, and that in his presence in our closet, with the
door shut, but not before men. The Carmelite adds that there is much force in
the words with my voice, twice repeated (as in Heb., A.V. Vulgate, etc.)
to show us that we ought to pray to God directly for ourselves, and in person,
and not be contented with an Ora pro me addressed to some one else.—Cassiodorus
and Ayguan, in Neale and Littledale.
Verse
2. I shewed before him my trouble. Be very particular in
secret prayer, both as to sins, wants, and mercies...Be not ashamed to open out
all thy necessities. David argues because he is "poor and needy";
four several times he presses his wants and exigencies before God, like an
earnest but holy beggar (Ps 40:17 70:5 86:1 109:22). He "shewed before him"
his trouble. He presents "before" God his ragged condition,
and spreads open his secret wounds; as Job said, he "would order" his
"cause before him": Job 23:4 ...Before God we may speak out our minds
fully, and name the persons that afflict, affront, and trouble us; and woe to
them that a child of God upon a mature judgment names in prayer! I find not
that such a prayer in Scripture ever returned empty...A great reason why we
reap so little benefit in prayer is, because we rest too much in generals; and
if we have success, it is but dark, so that often we cannot tell what to make
of the issues of prayer. Besides, to be particular in our petitions would keep
the spirit much from wandering when we are intent upon a weighty case, and the
progress of the soul in grace would manifest its gradual success in prayer.—Samuel
Lee (1625-1691), in "The Morning Exercises."
Verse
2. The committing of our cause to God is at once our duty, our
safety, and our ease.—Abraham Wright.
Verse
3. When my spirit was overwhelmed within me. "When even my
spirit (the higher faculty) is wrapped in darkness upon me"
that is, when even my spirit (ruach), which ought to elevate my soul
(nephesh) falls heavily upon me, as in a swoon.
"When
heavy, like a veil of woe,
My spirit on me lay."
What
is here said of the spirit, is oftener predicted of the soul, the
seat of the passions. See Ps 42:6 43:5 131:2. The dejection of the spirit
represents a still more sorrowful and downcast condition, than the fainting of
the soul. See Ps 143:3-4, and compare our Lord's words, "My soul
is troubled" (Joh 12:27) with the Evangelist's statement, "Jesus was
troubled in spirit" (Joh 13:21 11:33).—Christopher Wordsworth.
Verse
3. When my spirit was overwhelmed within me. Literally, in
the muffling upon me of my spirit. When my spirit was so wrapped in trouble
and gloom, so "muffled round with woe", that I could not see the path
before me, was distracted and unable to choose a line of conduct, Thou
(emphatic) knewest my path.—A.S. Aglen, in "An Old Testament
Commentary for English" Readers, 1884.
Verse
3. I wish you much comfort from David's thought: When my spirit
was overwhelmed within me, then thou knewest my path. The Lord is not
withdrawn to a great distance, but his eye is upon you. He sees you not with
the indifference of a mere spectator; but he observes with attention, he knows,
he consider's your path: yea, he appoints it, and every circumstance about it
is under his direction. Your trouble began at the hour he saw best, it could
not come before; and he has marked the degree of it to a hair's breadth, and
its duration to a minute. He knows likewise how your spirit is affected; and
such supplies of grace and strength, and in such seasons as he sees needful, he
will afford in due season. So that when things appear darkest, you shall still
be able to say, Though chastened, not killed. Therefore hope in God, for you
shall yet praise him.—John Newton (1725-1807), in
"Cardiphonia."
Verse
3. Thou knewest.
From
human eyes 'tis better to conceal
Much that I suffer, much I hourly feel;
But, oh, this thought can tranquillize and heal,
All, all is known to thee.
Nay,
all by thee is ordered, chosen, planned,
Each drop that fills my daily cup, thy hand
Prescribes for ills, none else can understand,
All, all is known to thee.—Charlotte Elliott.
Verse
3. Although we as Christians possess the full solution of the
problem of suffering, yet we frequently find ourselves in the position of Job,
in regard to this or that particular affliction. There are sorrows so far reaching,
so universal; there are losses so absolute, and blows so terrible and
inexplicable, that it seems for a time as if we were wrapped in thickest gloom,
and as if the secret of the Lord had not been revealed. Why was this man
stricken, and that man spared? Why was such and such a being, in whom so many
hopes centred, or who had already realised so many pleasant expectations, why
was he withdrawn? Why was that other person left, a useless encumbrance to
earth? Why was that voice, which found echo in so many hearts, suddenly
silenced? Why have I been smitten? Why have I lost that which rendered my moral
life beautiful and useful? Oftentimes the soul seems lost for awhile in
thoughts which overwhelm it, it loses its foothold, it tumbles about helplessly
amid the deep waters of affliction. It seems as if all were over. Do not
believe it. Remember Job; you cannot go to greater lengths of despair than he,
and yet God had pity on him. There is much comfort for you in this example of
indescribable suffering, exasperated to the highest degree, and yet pardoned
and consoled. Cling to the memory of this blessed fact as to a cable of
deliverance, a board or a plank amidst the shipwreck. And then remember that
affliction forms part of God's plan, and that he also asks you to manifest
ready and absolute confidence in him.—E. De Pressense, D.D., in "The
Mystery of Suffering," 1869.
Verse
3. They have privily laid a snare for me. Snares on the right
hand, and snares on the left: snares on the right hand, worldly prosperity;
snares on the left hand, worldly adversity; snares on the right hand, flattery;
snares on the left hand, alarm. Do thou walk in the midst of the snares: depart
not from the way: let neither flattery ensnare thee, nor alarm drive thee off
it.—Augustine.
Verse
4. I looked on my right hand, and beheld. The first two verbs
must be translated as imperatives, as in the margin of the English Bible.
("Look on the right hand, and see.") The right hand is mentioned as
the post of a protector.—Joseph Addison Alexander.
Verse
4. Looked on my right hand. The allusion here, it is
supposed, is to the observance of the ancient Jewish courts of judicature, in
which the advocate, as well as the accuser, stood on the right hand of
the accused (Ps 110:5). The Psalmist felt himself in the condition of one who
had nobody to plead his cause, and to protect him in the dangerous
circumstances in which he was placed.—James Anderson's Note to Calvin in
loc.
Verse
4. There was no man that would know me. The fact that David,
although surrounded by a band of loyal subjects, confesses to having no true
friend, is to be understood similarly to the language of Paul when he says in
Php 2:20: "I have no man like minded." All human love, since sin has
taken possession of humanity, is more or less selfish, and all fellowship of
faith and of love imperfect; and there are circumstances in life in which these
dark sides make themselves felt overpoweringly, so that a man seems to himself
to be perfectly isolated, and turns all the more urgently to God, who alone is
able to supply the soul's want of some object to love, whose love is absolutely
unselfish, and unchangeable, and unclouded, to whom the soul can confide
without reserve whatever burdens it, and who not only honestly desires its good,
but is able also to compass it in spite of every obstacle. Surrounded by
bloodthirsty enemies, and misunderstood, or at least not thoroughly understood
by his friends, David feels himself broken off from all created beings.—Franz
Delitzsch.
Verse
4. There was no man that would know me. Teacheth us of what
little estimation God's children be, with the world and worldly men.—Thomas
Wilcocks.
Verse
4. There was no man that would know me. Persecution from the
side of our enemies presses sorely, but abandonment by our friends, who should
have stood by one's side as helpers and defenders, presses more sorely still.—Taube,
in Lange's Commentary.
Verse
4. Observe the beautiful opposition between "Thou knewest"
(Ps 142:3) and "no man would know me." Refuge failed me,—literally
"perished" from me (Jer 25:35 Am 2:14). But "thou hast
been my refuge in the day of my trouble"; Ps 59:16.—Andrew
Robert Fausset.
Verses
4-5. Refuge failed me...Thou art my refuge. Travellers tell us that
they who are at the top of the Alps can see great showers of rain fall under
them, but not one drop of it falls on them. They who have God for their portion
are in a high tower, and thereby safe from all troubles and showers. A drift
rain of evil will beat in at the creature's windows, be they never so well
pointed; all the garments this world can make up cannot keep them that travel
in such weather from being wet to the skin. No creature is able to bear the
weight of its fellow creature; but as reeds, they break under the pressure, and
as thorns, they run into the sides of those who lean on them. The bow drawn
beyond its compass breaks in sunder, and the string wound above its strength
snaps in pieces. Such are outward helps to all that trust to them in
hardships.—George Swinnock.
Verses
4-5. Refuge failed me. . . . Thou art my refuge. Are there any among
us to whom the world's face is quite changed, and the brooks of comfort in it
are dried up, and they are so tossed, chased, and harassed in it that they have
forgotten their resting place? Are any of you "become a stranger unto your
brethren and an alien unto your mother's children"? Ps 69:8. Is it grown
such a strange world, that even "your own familiar friend, in whom you
trusted, which did eat of your bread, hath lifted up his heel against
you"? (Ps 41:9); and that wherever you turn yourselves in it, to find rest
and refuge, the door is shut in your face? Here is a refuge for you; here is
one open door; come in, thou blessed of the Lord: "the Lord gathereth the
outcasts of Israel" Ps 147:2. It seems the Lord minds to have you in: he
is doing with you as a father with a stubborn son who ran away from his
father's house, thinking to shift for himself among his friends, and not come
back: the father sends peremptory word through them all, saying, "In
whoever's house my son is skulking, presently turn him out of doors, and let
none of you take him in; and if he come to you give him not one night's
lodging, nay, let him not eat in your house." Wherefore is all this but
just to get him back again to his father's house?—Thomas Boston,
1676-1732.
Verses
4-5. When all slighted him, when none took care of him; what doth
David in this case? The words in Ps 142:5 tell us what. I cried unto thee, O
LORD: I said, Thou art my refuge and my portion in the land of the living.
As if he had said, Upon these unkindnesses, disrespects, and slightings which I
found in the world, I took occasion, yea, I was stirred in my spirit to cry
unto thee, O Lord, and to say, "Thou art my refuge", that is,
then I made thee my refuge more than ever. Having made thee my choice in my
best times, when men honoured and embraced me, I am much encouraged in these
evil times when men regard me not to shelter my weather beaten self in thy name
and power. When we have most friends in the world, then God is our best friend,
but when the world hates us, and frowns upon us, especially when (as the
prophet speaks of some, Isa 66:5) "our brethren hate us, and cast us out
for the name's sake of God himself", saying, "Let the Lord be
glorified", when 'tis thus with us (I say) our souls are even forced into
the presence of God, to renew our interests in his love, and to assure our
souls that we are accepted with him.—Joseph Caryl.
Verse
5. I have cried unto thee, Jehovah, I have said, etc. I have
cried and still cry; I have said and still say.—Joseph Addison Alexander.
Verse
5. I said. This imports,
1. A
remembrance of the solemn transaction, Ps 103:18. This is a deed never to
be forgotten, but always to be kept in remembrance. But, O ye who have said
this, remember, a) What you said. You said that God in Christ should be
your refuge, that under the shade of his wings you hid yourselves, and that,
renouncing all other refuges, as refuges of lies, you did betake yourselves to
the covert of Christ's righteousness, and that there ye would abide for your
portion; which was a formal acceptance of and laying hold on the covenant. b) To
whom you said it. To God in Christ speaking to you in the gospel offer, and
inviting you into the refuge. What men say to their superiors, they think
themselves specially concerned to mind. And surely what ye have said to God, ye
ought in a peculiar manner to remember, and awe your hearts with the
consideration of the majesty of the party to whom ye said it, Ps 16:2: "O my
soul, thou hast said unto the Lord, Thou art my Lord"; for he is not one
with whom we may deal falsely. c) How ye said it. Did ye not say it in
your hearts, while God in Christ was held out as a refuge for you? And the
language of the heart is plain language with a heart searching God. Did not
some of you say it with your mouths? And did not all communicants say it
solemnly before the world, angels, and men, by their receiving the elements of
bread and wine? d) Upon what grounds you said it. Did you not see a
necessity of a refuge for you, and a necessity of taking God in Christ for your
refuge? Ye had rational grounds for it, and lasting grounds that can never
fail; so that ye can never have ground to retract nor shift about for another
refuge. Jer 2:31. e) Where ye said it. Remember the spot of ground where
ye said it in prayer, where ye said it at the communion table. Ps 42:6. The
stones of the place will be witnesses of your saying it. Jos 24:27.
2. A
standing to it, without regretting that we said it, remembering what is
said, Joh 6:66-69: "From that time many of his disciples went back, and
walked no more with him. Then said Jesus unto the twelve, Will ye also go away?
Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words
of eternal life. And we believe and are sure that thou art that Christ, the Son
of the living God." Men often repent what they have said, and therefore
will not own that they have said it. But gracious souls will not repent their
saying this, but will abide by it. If they were to make their choice a thousand
times, having chosen God in Christ for their refuge and portion, they would not
alter; Jer 3:19: "I said, Thou shalt call me, My Father; and shalt not
turn away from me." Many alterations may be in men's circumstances in the
world, but there can never be one that will afford ground for retracting this
saying.
3. An
owning of the obligation of it: I said, and am obliged thereby to stand to
it, "For I have opened my mouth unto the Lord and I cannot go back", Jud
11:35. God in Christ is yours, and ye are his by his own consent; ye are no
more your own; ye have said the word, and must own that it is binding on you;
and ye must beware that after vows ye make not enquiry. Whoever may pretend
they have their choice yet to make of a refuge and portion to themselves, ye
cannot: ye are engaged already, and ye are not at liberty to hearken to any
other proposals, any more than a woman who has already signed her contract with
one man.
4. A
professing of it confidently without being ashamed of it; as though you
should say, "I own it before all men, and am not ashamed of my
choice." Antichrist allows some of his vassals to carry his mark in their
right hand. Re 13:16. But all the followers of the Lamb have their mark on their
foreheads, where it will not hide, Re 14:1. The world would put the people of
God to shame on the head of their refuge and portion, as if they had made a
foolish bargain of it, Ps 14:6: "Ye have shamed the counsel of the poor,
because the LORD is his refuge." But sincerity will make men despise that
shame, as David said, "And I will yet be more vile than thus, and will be
base in mine own sight."
5. A
satisfaction of heart in it: as though you should say, I said it",
and, Oh, but I am well pleased that ever I said it; it was the best saying I
could ever say. Ps 16:2, 5-7. And this is in effect to say it over again. And
good reason there is for them who have sincerely said it to be well satisfied
in their refuge, and to rejoice in their portion. The reflecting upon it may
afford solid delight and content of heart. Ye who have taken the Lord for your
refuge may with much satisfaction reflect upon what you have done.—Thomas
Boston.
Verse
6. Attend unto my cry.
Can
I see another's woe,
And not be ill sorrow too?
Can I see another's grief,
And not seek for kind relief?
Can I see a falling tear,
And not feel my sorrow's share?
Can a father see his child
Weep, nor be with sorrow filled?
Can a mother sit and hear
An infant groan, an infant fear?
No, no; never can it be!
Never, never can it be!
And
can he, who smiles on all,
Hear the wren, with sorrows small—
Hear the small bird's grief and care,
Hear the woes that infants bear,
And not sit beside the nest,
Pouring pity in its breast?
And
not sit the cradle near,
Weeping tear on infant's tear?
And not sit both night and day
Wiping all our tears away?
Oh, no! never can it be!
Never, never can it be!
He
doth give his joy to all;
He becomes an infant small;
He becomes a man of woe;
He doth feel the sorrow too.
Think not thou canst sigh a sigh,
And thy Maker is not by;
Think not thou canst weep a tear,
And thy Maker is not near.
Oh!
he gives to us his joy,
That our grief he may destroy:
Till our grief is fled and gone,
He doth sit by us and moan.
—William
Blake (1757-1828), in "Songs of Innocence," 1789.
Verse
6. I am brought very low, etc. However true this may have
been of David lurking in a cave, while his enemy, Saul, was at the head of a
powerful army, it is more literally true of Christ, who could truly say, "I
am brought very low", because "he himself became obedient unto
death, even to the death of the cross." He was also "brought very
low", when he, that had the right of sitting on the cherubim, hung
between two robbers. Truly also were his enemies "stronger than
he" when "their hour came", and "power was given to
darkness", so as to appear, for awhile, to eclipse the sun of justice
itself.—Robert Bellarmine.
Verse
6. For they are stronger than I. But they are not stronger
than Thou. Thou canst make us "stronger than our enemies":
Ps 105:24. He who is stronger than the strong man armed (Lu 11:22), Israel's
oppressor, and whose very "weakness is stronger than men" (1Co 1:25),
shall "ransom" her "from him that was stronger than" she:
Jer 31:11 Ps 18:17.—Andrew Robert Fausset.
Verse
7. Bring my soul out of prison, etc. As if he should say, O
Lord, I confess I am a poor prisoner to sin and Satan, I would fain be set at
liberty to believe thy word, and to do thy will; but, alas, I cannot. I find
many a door fast shut upon me in this prison, and many a lock upon the doors,
many lets and impediments which I am never able to remove; and therefore,
gracious Lord, do that for me, which neither I myself nor all the friends I can
make are ever able to do for me; pay the debts of thy poor prisoner in my
blessed Surety, and set open the prison doors: "Bring my soul out of
prison, O Lord, that I may praise thy name!"—Matthew Lawrence, in
"The Use and Practice of Faith," 1657.
Verse
7. The righteous shall compass me about. In a circle, like a
crown, as the word signifies; when delivered they should flock to him and come
about him to see him and look at him, as a miracle of mercy, whose deliverance
was marvellous; and to congratulate him upon it, and to join with him in praise
unto God for it. The Targum is, "For my sake the righteous will make to
thee a crown of praise."—John Gill.
Verse
7. For thou shalt deal bountifully with me. Others' mercies
ought to be the matter of our praises to God; and others' praises to God on our
behalf ought to be both desired and rejoiced in by us.—Matthew Henry.
HINTS TO THE
VILLAGE PREACHER
Verse
1.
1.
A vivid memory—of what he did, and how, and when.
2.
A public declaration; from which we infer that his prayer cheered him, brought
him succour in trouble, and deliverance out of it.
3.
A reasonable inference: he prays again.
Verses
1-2.
1.
Special seasons for prayer: times of complaint and trouble.
2.
Special prayer on such occasions; "I cried", "I make my
supplication", "I poured out my complaint", "I showed
before him my trouble." Spread the whole case before God, as Hezekiah did
the letter from Sennacherib.—G.R.
Verse
2.
1.
The true place for prayer—"before him."
2. The freedom of prayer—"poured out."
3. The unveiling of the heart in prayer—"shewed before him my
trouble."
Verse
3. (first clause).
1.
When.
2. Then.
Verse
3. (latter clause). Temptations.
1.
What form they take?—"snares."
2.
Who lay them?—"they."
3.
How do they lay them? Secretly, craftily "in the way", frequently.
4.
What becomes of the tempted believer? He lives to tell the tale, to warn
others, to glorify God.
Verse
4. (last clause). The soul considered of no value.
1.
Consider the worth of the soul.
a)
The soul will continue for ever.
b) The righteous will grow more happy, and the wicked more miserable.
c) A great price has been paid for it.
2.
Contrast the care we take of our souls, and our anxiety about worldly objects.
a)
The solicitude we manifest for riches.
b) Our care in educating the intellects of our children.
c) Eagerness in pursuit of business, honour—even trifles.
d) How anxious about a human life! Describe the search for a lost child.
e) Contrast our care for souls and our Saviour's care for them: Paul's,
Luther's, Whitefield's.
3.
Remember some things which show that this care does not exist.
a)
If you do not statedly observe secret prayer.
b) If your soul is not burdened with the souls of others.
c) If you neglect family prayer, or observe it as a mere form.
d) If you do not regularly go to prayer meetings.
Remark:
The great responsibility resting upon every Christian.
—Jacob Knapp, in "The Homiletic Monthly", 1882.
Verse
4. (last clause). The burden of souls.
1.
What is meant by care for souls?
a)
To have a firm conviction of their value.
b) To cherish tender solicitude for their welfare.
c) To feel alarming apprehensions of their danger.
d) To make zealous exertions for their salvation.
2.
Who ought specially to exercise this care?
a)
Parents.
b) Teachers.
c) Ministers.
d) Members.
3.
The criminality of neglect.
a)
It is ungrateful.
b) It is cruel.
c) It is fatal.
—W.W.
Wythe, in "The Pulpit Analyst", 1870.
Verses
4-5.
1.
A terrible plight; no friend, no helper, no pitying heart.
2. A touching prayer. A cry and a saying.
Verses
4-5.
1.
Human help fails most when most needed.
a)
In outward troubles: "I looked", etc.
b) In soul troubles: "No man cared for my soul."
2.
Divine help is most given when most needed. A refuge and a portion when all
others fail. Man has many friends in prosperity, one only in adversity.—G.R.
Verses
4-5.
1.
Why the saints make God their refuge, and the object of their faith and hope in
their greatest afflictions.
a)
God has given himself to the saints, in the covenant of grace, to be their God,
and has promised that they shall be his people.
b)
God stands in a most near relation to the saints, and condescends to sustain
many endearing characters of love, which he fulfils to their advantage.
c)
The saints, through the power of God's grace upon their souls, have chosen him
for their portion, and their highest felicity.
2.
What perfections there are in God that render him a safe refuge for the saints,
and a proper object of their confidence.
a)
God is infinite in mercy.
b)
God is infallible in wisdom.
c)
God is boundless in power.
d)
God is omniscient and omnipresent.
d)
God is a Being whose love never changes.
e)
God is an independent Being, and the Governor and Director of all things.
3.
The many sweet advantages, arising to the saints, from this practice of making
God their refuge, in their greatest troubles.
a)
They have been preserved from fainting under their heavy burdens.
b)
They have derived from God new and seasonable supplies of divine grace and
strength for service.
c)
God has refreshed his saints with divine consolations for the future.—John
Farmer, 1744.
Verse
5. The soul choosing God.
1.
Deliberately: "I cried unto thee, I said."
2.
For all in all: "refuge", "portion."
3.
Before every other "in the land of the living."—W.B.H.
Verse
5. "How we may bring our Hearts to bear Reproofs." See
John Owen's Sermon in "The Morning Exercises", vol. 2, page 600,
etc.; and in his "Works", vol. 16, p. 23, etc.
Verse
6. Two petitions and two arguments.
Verses
6-7.
1.
The language of Despondency. "I am brought very low." "My
enemies are stronger than I." "My soul is in prison."
2.
Of Prayer. "Attend unto me." "Deliver me." "Bring me
out of prison."
3.
Of Praise.
a)
For the congratulation of others.
b)
For his own deliverance and prosperity.—G.R.
Verse
6. Low and Lowly. Here is David,
1.
In a low place; the depths of a cave.
2.
In a low way: "very low"; "stronger than I."
3.
But see, "with the lowly is wisdom" (Pr 11:2); he prays.
4.
The Lord "hath respect to the lowly", Ps 138:6. He will not pray in
vain.—W.B.H.
Verse
7. A prisoner. A freedman. A singer. A centre. A wonder.
Verse
7. Prison Dreams.
1.
What we image in our fetters.
a)
Christ's brow girt about with rare praise.
b)
Christ's people compassing and accompanying us in costliest service.
c)
A new life of bounty and blessing—when we get out.
2.
How far do our dreamings come true? Before peril and after; under conviction,
and after conversion; sick room, and active service.
3.
The duty of fidelity to prison vows and lessons.—W.B.H.
Verse
7. (middle clause). A Queen Bee. An under shepherd. A warm
hearth. A Museum of wonders. Or, they shall surround me, interested in my
story—"out of prison"; drawn by my song—"praise thy name";
attracted by likeness of character, and admiring the goodness of the Lord.
Verse
7. (last clause). Take this with Ps 116:7. "The Lord
hath dealt bountifully with thee." Infer the future from the past.
WORK UPON THE
HUNDRED AND FORTY-SECOND PSALM
In
Chandler's "Life of David," vol. 1, pp. 157-160, there is an
Exposition of this Psalm.
── C.H. Spurgeon《The Treasury of David》