Psalms 42 · The Lantern

To the choirmaster. A maskil. Of the sons of Korah. As a deer longs for channels of water, so my soul longs for you, 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.

As the Deer Pants for the Water

My soul thirsts for God, for the living God. When shall I come and appear before the face 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 bread day and night, while they say to me all the day, “Where is your God?”

Seeing that God is Creator, he is in everything made; seeing that he is excellence and wisdom, he is in all holy powers.… God is even in people sometimes in excellence, sometimes in accomplishment: it is of angels to behave always according to God; of demons, never; of people to behave sometimes rightly, sometimes not.

There is a weeping that springs from contemplating eternal good and longing for future light, and tears of joy and desire cannot help but break out as the soul is athirst for the mighty living God.

"My tears have been." Here he describes whence he has this desire or anxiety. And first he sets forth the cause. Second he sets forth the remedy he has against it, at "These things I remembered." And first he sets forth the greatness of his sadness. Second he sets forth the cause of this sadness.

These things I remember, and I pour out my soul within me: that I would pass along with the throng, leading them in procession to the house of God, with the voice of a ringing cry and thanksgiving, a multitude keeping festival.

Let us therefore see whether some also of the ancient saints did not hold an opinion of the tabernacle far other than these men now reckon. For hear how magnificently David, that surpassing one among the prophets, thinks concerning the tabernacle: "While it is said" he says "to me every day: Where is thy God?

After the sad events, therefore, he proclaims pleasant ones and ahead of time teaches that they will quickly secure their recall, and with the guidance of God's grace, they will return to the land of their desire and will rebuild God's house, will celebrate the customary festivals and welcome into their ears the festive sound and spiritual melody.

"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.

Why are you bowed down, my soul, and why are you in turmoil within me? Wait in hope for God, for I will yet give him thanks — the salvations of his face.

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.

My God, my soul is bowed down within me; therefore I remember you from the land of the Jordan, and the Hermons, from Mount Mizar.

Deep calls to deep at the sound of your waterfalls; all your breakers and your waves have passed over me.

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.

By day the LORD commands his loyal love, and by night his song is with me — a prayer to the God of my life.

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.

I will say to God my crag, “Why have you forgotten me? Why do I go about in gloom under the oppression of the enemy?”

With a shattering in my bones my foes have reproached me, while they say to me all the day, “Where is your God?”

Why are you bowed down, my soul, and why are you in turmoil within me? Wait in hope for God, for I will yet give him thanks — the salvation of my face and my God.

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.

Psalms42

As the Deer Pants for the Water