Psalms 42

Book 2. (Psalms 42:1-11; Psalms 43:1-5; Psalms 44:1-26; Psalms 45:1-17; Psalms 46:1-11; Psalms 47:1-9; Psalms 48:1-14; Psalms 49:1-20; Psalms 50:1-23; Psalms 51:1-19; Psalms 52:1-9; Psalms 53:1-6; Psalms 54:1-7; Psalms 55:1-23; Psalms 56:1-13; Psalms 57:1-11; Psalms 58:1-11; Psalms 59:1-17; Psalms 60:1-12; Psalms 61:1-8; Psalms 62:1-12; Psalms 63:1-11; Psalms 64:1-10; Psalms 65:1-13; Psalms 66:1-20; Psalms 67:1-7; Psalms 68:1-35; Psalms 69:1-36; Psalms 70:1-5; Psalms 71:1-24; Psalms 72:1-20.)Israel’s ruin and their redemption in the latter days. The subject of the second book -as in some sense with every second book in the Bible -is that of ruin and redemption; the one the display of man, the other of God. We have still before us, prophetically, Israel in the latter days, and that more exclusively than hitherto, the first book, as giving the counsels of God as to Christ, being naturally much larger in scope.*
The faithful remnant are seen at the commencement in the most complete distress, driven out of Jerusalem, and therefore from the places sacred to God there: a loss of immense significance to those for whom the relationship of God with Israel as a nation is connected with His dwelling in the sanctuary. It is in this way that the covenant-name Jehovah is found so little in the book;* although the loss of the covenant title which it implies leads them at last, as cast upon the mercy of God alone, to know Him better in His own essential nature.** And thus the larger use of the word Elohim -God -is found, not merely in the psalms which speak of the ruin, but in those that speak of the redemption also; in fact, throughout this second book. And this is a principle in His dealings with His people: every experience of need and distress is suffered to be, in order finally to bring out that which in Him meets it, -to give knowledge which shall abide for eternity, and be of unspeakable value for the soul.
The banishment of the remnant from Jerusalem shows that we have here the time of the abomination of desolation standing in the holy place, the time when they are warned to flee (Matthew 24:15-16); the power of Antichrist being now established there. It is the time, therefore, of unequaled tribulation (comp. Daniel 12:1); which is closed for them by the revelation of the Lord from heaven (Matthew 24:30; and comp. Daniel 7:13, Zechariah 14:3, seq.); a time upon which so much of prophecy is concentered, as that in which the conflict between good and evil reaches its crisis, and the issues are reached and realized; which Scripture therefore entitles the time of “harvest.” The harvest is reaped by angelic hands (Matthew 13:39; Matthew 13:41; Matthew 13:49). The book is divided, very similarly to the first book, into three main parts, the first and third of which are, in their main features, Messianic; while the second consists mainly of remnant psalms, which give the experiences and exercises of the faithful in Israel, to which the Spirit of Christ furnishes expressions of faith which (even where transcending their intelligence) will be their comfort and stay in those days of “rebuke and blasphemy” which precede their deliverance. Subdivision 1. (Psalms 42:1-11; Psalms 43:1-5; Psalms 44:1-26; Psalms 45:1-17; Psalms 46:1-11; Psalms 47:1-9; Psalms 48:1-14; Psalms 49:1-20; Psalms 50:1-23; Psalms 51:1-19.)The King in Zion. The truths, then, that are characteristic of this book are, ruin in responsibility, and redemption in grace. The first subdivision, giving as such the introduction to the whole, exemplifies this fully. It consists of ten psalms, the responsibility number, but which are divided again into eight (47 -49) and two (50, 51). These eight psalms give us thus the new covenant number, which is, as that, the fullest expression of grace, and of the ruin of man under the old. These psalms are, moreover, Korahite psalms; Psalms 43:1-5 has no title, but is only an apparent exception, its character showing it to be practically a continuation of the preceding one. The sons of Korah are mentioned in the book of Numbers as having escaped the judgment that fell upon their father in the wilderness.

They are suited witnesses therefore to that divine grace which is now their theme. The two psalms which follow bring us back to the consideration of the people’s sin, which had brought them into the condition of outcasts from Jehovah’s presence, which the first psalms of the book so touchingly lament. But the subject that has pre-eminent place in this subdivision is the coming of the Deliverer-King to Zion, with the deliverance implied by this, whether from external evils or worse internal ones, for which repentance is God’s way of escape. The person of the King; as both divine and human; is shown out here also with the most absolute simplicity; displaying the faith of those saints of old in Him who would bring redemption to them; in bright relief to the dishonoring unbelief of the nation afterwards. Section 1. (Psalms 42:1-11; Psalms 43:1-5; Psalms 44:1-26; Psalms 45:1-17; Psalms 46:1-11; Psalms 47:1-9; Psalms 48:1-14; Psalms 49:1-20.)Redemption by power. Redemption finds its place in this book in its twofold character, as redemption by blood and redemption by power. Both are needed -the ransom-price, which is, of course, for God, and the actual coming in of power, which knocks off the shackles of the slave, and sets at liberty. Redemption has always in it the thought of deliverance accomplished, which takes place spiritually for all who as the people of God come into the value of that already accepted ransom. But they must be really and in heart, not nominally or probationally this, and thus participants of faith; and Israel only in this way find redemption. Thus it is the remnant only, not the nation, the remnant being in result the nation. Redemption by power sets them manifestly in this place; and this is the theme of the first section here. The first two psalms are in structure and in theme so alike, that -the second psalm also having no separate title as the other psalms of this series have -it is no wonder that they should have been looked upon as one. Delitzsch, after quoting for this Eusebius and a Jewish Midrash, says: “The similarity of the situation, of the general impress, of the structure, and of the refrain, is decisive in favor of these psalms, which are commonly reckoned as two, being one. The one psalm consists of three parts: thrice his pain breaks forth into complaint, and is each time again overcome by the admonitory voice of his higher consciousness. In the depicting of the past and the future there is unmistakable progress. And it is not until the third part (Psalms 43:1-5) that complaint, resignation, and hope are perfected by the language of confident prayer which supervenes.” Yet there is a difference between the two psalms which (with their connection also) the numerical arrangement indicates. It is not needful to do more here than to refer to it. Psalms 42:1-11; Psalms 43:1-5. The cry of the solitary.

Psalms 42:1-11

God the one need of the soul. To the chief musician, Maskil of the sons of Korah. This with the following psalm gives the cry of the solitary, -that in the deepest sense; as cut off from Jehovah’s presence. “The land of Jordan (the river of death) and of the Hermons” is here very significant. “Hermon” is a word which seems only capable of one meaning. Some would make it mean “prominent, high,” which; of course; would suit well enough a mountain that is seen over nearly all the land of Israel. But spiritual meaning in this case would be difficult to find; and the derivation is also merely conjectural. On the other hand, the name seems evidently akin to “Hormah” and herem; the “ban”, or dedication to God in the judgment of that which was evil. “For there can be no doubt;” says Keil, “that that which lay at the foundation of the ban was the compulsory dedication to God of something which resists or impedes sanctification; so that in all cases in which it was carried into execution by the community or the magistracy; it was an act of the judicial holiness of God; manifesting itself in righteousness and judgment.” If this, then, be the meaning, how clear is the connection between Hermon; the ban upon evil, and Jordan, the river of death, which has in fact its highest source in Hermon! And how the two together characterize the psalm! Israel will indeed; in the day we are contemplating; be in the land of death; and the day of the Lord is just the time of the enforcement of the ban upon evil, so imperatively necessary that blessing may at last come for the distracted earth!

And this white-capped mountain, clothed with the light of heaven reflected from her snows; may well represent both the dread and the promise of that day. For the blessing will be through and after judgment. Hermon might well be thus a prominent feature in the land in Israel’s past history; as well as in the future crisis before us now. The land the land of Canaan; -of nations sentenced to extermination for their iniquity; a sentence which Israel was to put into execution as a condition of their own blessing. It was a condition which, as we know, they failed to fulfill; and thus they came themselves under judgment; as having identified themselves with the objects of it. Hermon, as we may say; still dominated the land, the witness of a principle of government necessarily founded upon the holiness of the divine nature. “The hill Mizar,” which is associated with these, may speak of the condition to which; by this dealing of God with it; the soul is brought. It is literally “hill of littleness,” which need not be the equivalent of “little hill.” The hill may dwarf instead of being dwarfed; and in this way all would be in harmony. God brings down, that He may exalt, and thus the purport of His bringing into the place of judgment may be well expressed. Hence, then; comes the cry of the soul; shut out from its place of refuge. God has become to it its one necessity; and here we may well find the second of those psalms of instruction, or Maskil psalms, of which we had the first in the memorable thirty-second; the song of grace which imputeth not iniquity. Yes it is grace itself which secures to us the deep and profitable lessons of God’s holiness. Israel’s covenant-God is acting here, though in disguise, and the sons of Korah are chosen with perfect suitability to give the instruction. Let us give heed none the less because the schoolmaster is one of ancient time.

1. “As the hart panteth after the water-brooks, so panteth my soul after Thee, O God! My soul thirsteth for God; -for the living God: when shall I come and appear before God?” This is the effect which God has brought about by that withdrawal of Himself which is now to the awakened heart so intense a bitterness. God has become to it the One great Circumstance. And this is no exaggerated estimate, but the simplest reckoning that can be. The Living One is also the Life-giving One; and the very life itself of the soul. The water-brooks are the fit type, as we well know; of the Spirit of God, who both awakens these desires and satisfies them. To the agony of such absence is added the presence of enemies, who; though they know not God themselves, realize the distress with which they taunt the object of their malice. Naturally; judging by outward signs largely; they even go beyond the truth, unable to understand the mystery of God’s dealings with the people that He loves. And the forsaken one, though he refuses the taunt; has yet no answer to it. With Israel the possession of the land and God;s dwelling-place in it were the necessary signs of divine favor toward them. Where else could the blood of atonement for their sins be sprinkled; or the intercessory priesthood appear for them before Him? No doubt; in the “many days” in which they have abode; according to Hosea’s prophecy, “without a sacrifice; and without an ephod” (Hosea 3:4), they have got accustomed to such a condition; and hardened themselves against the accusation which it implies.

Nay; they can go further, and look at themselves as suffering for the sins of others, rather than for their own. In the days to which we look forward here, and with the remnant in whom God is working; afresh cast out of the land of which they have had brief possession; such arguments will be impossible. Conviction of sin will be doing its bitter but salutary work among them; prophecy and promise emphasizing the contrast of their forlorn condition with the national hopes. Distance from the city with which these are all bound up will not be measured by the few miles which sum it up in space. No, it is moral -spiritual. Past experiences throng in; to intensify the bitterness. We are made to realize the gladness with which some at least of this people; exiled for so many generations, will return to set up again; as in Ezra’s time, their altar to the God of their fathers; under the protection of that covenant with Gentile power (Daniel 9:27) so soon to be broken; and the altar itself devoted to the “abomination” of worse than heathen idolatry. That gleam of sunshine has in this psalm been already swallowed up in the blackness of a tempestuous eclipse. It abides as a memory of distress; “how I passed along with the multitude; how I went on with them to the house of God; with the voice of singing and praise -a multitude keeping festival.” And yet the soul cannot let it go as a mere transient vision: faith stirred by it lays hold with its resolute will of this past; to recall it, and make it abiding; the soul rebukes its own despondency: “Why art thou cast down? and why art thou disquieted within me? Hope thou in God.” Yes; here is what is permanent, what is eternal: hope in God, even though thou canst not find Him; though clouds are round about Him, and thou canst not come unto His seat; though His ways are in deepest mystery; though even thou couldst not find a promise that thou couldst claim undoubtedly. He Himself is promise!

In His own all-pitying love -in the goodness of His nature, passing all that we can tell or think; -in Himself thou canst find refuge; a door wide open; and strong fortress walls that close around the one who has fled to Him. Can He say; you have trusted Me too much? Nay, He cannot. Here is His word at last that applies; if nothing else does: “Blessed are all they who put their trust in Him.” From this point the soul poises itself for a flight; and a song, “For I shall yet praise Him who is the health of my countenance and my God.” You can see that the face has already brightened. There is no argument that a soul that knows not God can at all discern: “the secret of the Lord is” only “with them that fear Him; and His covenant, to show it to them.”
2. Would not one say, then; that the trouble would be over now? And how often we think it is; when in fact we have but been lifted up on the crest of a wave, which presently sinks deeper than before. Thus the second part of the psalm reveals worse perplexity than the first. The distance between the soul and God is more evident; there seems a more positive breach; though the eye is turned as ever imploringly toward Him. It is here that we can localize the place of distance as the land of Jordan and the Hermons, the hill Mizar." The significance of this we have already seen. “My soul is cast down;” says the speaker; and the voices of nature which surround him seem full of a might by which he is confounded and cast down: “deep calleth unto deep at the noise of Thy cataracts: all Thy breakers and billows are gone over me.” But again he rises with more assured confidence. “Jehovah” -and here for the first time the covenant-Name, the pledge of unchangeable faithfulness, is used -“Jehovah will command His loving-kindness in the daytime; and in the night shall His song be with me, -prayer to the God of my life.” Still the conflict is real; experience is against experience. God is his Rock; and yet God has; as far as experience goes, forsaken him. He urges it to God Himself; and the bitterness of the oppression of the enemy; who with his unanswerable taunts reproaches him with this forsaking of God; -crushing his bones with it, as he says; making his strength collapse at the thought. Yet even while he says it; faith rallies and turns defeat into victory with its old self-rebuke, “Why art thou cast down?” and he reaffirms his former confidence.