Psalm 42:7-8 – Psalm 42:9-11

Psalm 42:7-8

Psalm 42:7-8

7. Depth calleth unto depth at the noise of thy waterspouts: all thy waves and thy floods have passed over me. 8. Jehovah will command his loving-kindness by day: and by night his song shall be with me; and prayer to the God of my life.

Note 121. “Un abysme crie a l’autre abysme.” — Fr. “One depth crieth to another depth.”

Note 122. “A waterspout is a large tube or cylinder formed of clouds, by means of the electric fluid, the base being uppermost, and the point let down perpendicularly from 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 on the earth or the sea. So great is the quantity of water, and so sudden and precipitate the fall, that if it happen to break on a vessel, it shatters it to pieces, and sinks it in an instant. Those waterspouts which Dr Shaw saw in the Mediterranean, he informs us, “seemed to be so many cylinders of water falling down from the clouds;” and he states, that they “are more frequent near the capes of Latikea, Greego, and Carmel, than in any other part of the Mediterranean.” — (Travels, p. 333.) “These are all places,” as Harmer observes, “on the coast of Syria, and the last of them every body knows in Judea, it being a place rendered famous by the prayers of the prophet Elijah. The Jews then could not be ignorant of what happened on their coasts; and David must have known of these dangers of the sea, if he had not actually seen some of them.” — (Observations, volume 3, p. 222.) In the description of a violent and dangerous storm at sea, by which he here portrays his great distress, he would, therefore, naturally draw his imagery from these awful phenomena, which were of frequent occurrence on the Jewish coasts.

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.

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.

Psalm 42:9-11

Psalm 42:9-11

9. I will say to God my rock, Why hast thou forgotten me? Why go I mourning because of the oppression of the enemy? 10. It is as a wound in my bones when my enemies reproach me, saying to me daily, Where is thy God? 11. O my soul! why art thou cast down? and why art thou disquieted within me? Hope in God; for I shall yet praise him, the helps [or salvations] of my countenance, and my God.

Note 123. “Ou, tuerie.” — Fr. marg. “Or, slaughter.”

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.

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. 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, (Galatians 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!

Note 124. The original word רצח retsach, is constantly used in prose for a homicide, or murderer, being derived from the verb רצח ratsach, which signifies to slay, to murder; and although it is not used in any other passage for a sword, “it may,” as Horsley observes, “very naturally, in poetry, be applied to the instrument of slaughter, the sword.” In support of this view, he refers to a passage in one of the tragedies of Sophocles, in which Ajax calls his sword, upon which he is about to fall, Ο σφαγεὺς which gives the literal rendering of the Hebrew רצח, retsach, murderer Horsley’s rendering is, “While the sword is in my bones.”

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, 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

Note 125. All the ancient versions, with the exception of the Chaldee, read both in this and the fifth verse, “my countenance.” Hammond thinks that as these words are the burden of this and the following psalm, and as the meaning of the other words of the sentence in which they occur is the same in the different verses, it is not improbable that the old reading in both places may have been “my countenance.”