Psalms 42 · The Lantern

Like as the hart desireth the water-brooks: so longeth my soul after thee, O God.

We have undertaken the exposition of a Psalm corresponding to your own "longings," on which we propose to speak to you. For the Psalm itself begins with a certain pious "longing;" and he who sings so, says, "Like as the hart desires the water-brooks, so longs my soul after You, O God" [Psalm 42:1]. Who is it then that says this? It is ourselves, if we be but willing!

Poemen said, 'It is written, "Like as the hart longs for the waterbrooks, so longs my soul for you, O my God" (Ps. 42:1). Indeed, the harts in the desert eat many snakes and when their venom makes them burn with thirst they come to the waters to assuage their burning thirst.

This is the fifth decade of the first group of fifty, and thus it is ordered toward imploring help against present evils. And this is a figure of the temporal evils that befell David, who suffered persecution from Absalom—and against this was the first decade. Likewise from Saul—and against this the second decade.

My soul is athirst for God, yea, even for the living God: when shall I come to appear before the presence of God?

The person, however, who has once tasted virtue and has come to understand its nature by his own experience of the good is no longer the kind of person who must be dragged away from his passionate attachment to evil by necessity and warning and compelled to look to virtue.

First, therefore, he is sought without being found, so that afterward, when found, he may be held more tightly. For holy desires, as we have said, grow by delay. But if they fail by delay, they were not desires. With this love burned whoever was able to reach the truth.

But is there a fountain of waters in God? Yes; hence he says, "My soul has thirsted for God, the living fountain." A fountain is called one that springs forth and produces living waters, and that unceasingly and unfailingly sends forth waters. Every water of graces flows from that fountain, namely from God the Father. Jer.

My tears have been my meat day and night: while they daily say unto me, Where is now thy God?

Now when I think thereupon, I pour out my heart by myself: for I went with the multitude, and brought them forth into the house of God;

"I thought on these things, and poured out my soul above myself" [Psalm 42:4]. When would my soul attain to that object of its search, which is "above my soul," if my soul were not to "pour itself out above itself"? For were it to rest in itself, it would not see anything else beyond itself; and in seeing itself, would not, for all that, see God.

Rejoicing refers to the singing of psalms, while confession must include lamentation over sins. The combination of these two things undoubtedly makes for a complete Christian.… What is sweeter and more salutary than to praise God and to continually accuse oneself.

"These things I remembered." Above, the Psalmist set forth his desire, and the cause of the desire; here, however, he sets forth the remedy against the cause, namely sadness. And concerning this he proposes or does two things. First he sets forth a remedy from his own meditation. Second, from divine help, at "Within myself." Concerning the first he does two things.

In the voice of praise and thanksgiving: among such as keep holy-day.

Troubled by the hazardous turnings of this world, David says, "Why are you sad, O soul, why do you trouble me? Hope in God, for I will give praise to him, the salvation of my countenance and my God." Therefore, when we are distressed and apprehensive, let hope strengthen us with the expectation of things that are to come. Look to each phrase individually.

Do not be sad, spirit, but hope in the Lord because I confess to him. He is the Savior of my countenance, that is, my God is the restorer of his own image.

And because all these things exist imperfectly in the Church, he adds, "Why are you sad, O my soul?" Here he applies the remedy against the cause of sadness. And first he removes the feeling. Second he removes its effect.

Why art thou so full of heaviness, O my soul: and why art thou so disquieted within me?

Put thy trust in God: for I will yet give him thanks for the help of his countenance.

Listen to this: "Deep calls on deep at the voice of your floodgates." Scripture of the Old Testament calls on Scripture of the New Testament for the consummation of holiness and the fullness of grace; it calls with the voice of grace and the outflowing of spiritual abundance.

When deep calls deep, the Son calls the Father from the depth of land and river, and you have opened the cataracts of heaven. As the Holy Spirit descends, the Father addresses the Son from the height of the heavens. When he calls from the deep to deep, the glory of the Lord comes to me.

"Deep calls to deep." He explains the remedy with respect to two things said: namely, with respect to the disturbance he has in himself, and with respect to the remembrance of God, at "In the day he commanded." As to the first he proposes a likeness and explains its cause. "Deep" in Scripture signifies a multitude of waters. Gen.

My God, my soul is vexed within me: therefore will I remember thee concerning the land of Jordan, and the little hill of Hermon.

I considered further that though the impending troubles are so numerous, it is very easy for you to provide a solution; if by day you bid lovingkindness to be shown us—in other words, relief from the troubles to occur—it happens so quickly that immediately those in receipt of good things set about singing through the night and offering hymns of praise to you for what has happen…

It is precisely what is learned in quietness that is later manifested in distress. The words of the Law are learned in restful times, but their fruit is later displayed in affliction.

"In the day." As has been said, he stated two things: the disturbance in himself, etc., and confidence, at "Therefore I will be mindful of you." And he set forth the cause of the disturbance; now he explains the cause why he is mindful of God.

One deep calleth another, because of the noise of thy water-pipes: all thy waves and storms are gone over me.

The Lord hath granted his loving-kindness in the day-time: and in the night-season did I sing of him, and made my prayer unto the God of my life.

I will say unto the God of my strength, Why hast thou forgotten me: why go I thus heavily, while the enemy oppresseth me?

I beseech you to remember in all your present contest the great reward laid up in heaven for those who are persecuted and reviled for righteousness' sake, and to be glad and leap for joy on account of the Son of man, just as the apostles once rejoiced when they were counted worthy to suffer dishonor for his name.

"My personal savior is my God": I trusted that you would doubtless meet my request, since you personally are my salvation and my Lord (the term "personal savior" meaning "my support, my glory"—in other words, It is you yourself who provides me with this).

"Why are you sad?" etc. Here he shows the effect of prayer. And prayer has a twofold effect. One is the expulsion of sadness. The other is the increase of hope. The first effect is because through prayer the mind of man ascends to God; and because God is supremely good, when the soul clings to him it feels the greatest delight, and delight drives away or diminishes sadness.

My bones are smitten asunder as with a sword: while mine enemies that trouble me cast me in the teeth;

Namely, while they say daily unto me: Where is now thy God?

Why art thou so vexed, O my soul: and why art thou so disquieted within me?

O put thy trust in God: for I will yet thank him, which is the help of my countenance, and my God.

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