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Commentary on Psalms 42 verses 1–5
Holy love to God as the chief good and our felicity is the power of godliness, the very life and soul of religion, without which all external professions and performances are but a shell and carcase: now here we have some of the expressions of that love. Here is,
I. Holy love thirsting, love upon the wing, soaring upwards in holy desires towards the Lord and towards the remembrance of his name (Psa 42:1, Psa 42:2): "My soul panteth, thirsteth, for God, for nothing more than God, but still for more and more of him." Now observe,
1.When it was that David thus expressed his vehement desire towards God. It was, (1.) When he was debarred from his outward opportunities of waiting on God, when he was banished to the land of Jordan, a great way off from the courts of God's house. Note, Sometimes God teaches us effectually to know the worth of mercies by the want of them, and whets our appetite for the means of grace by cutting us short in those means. We are apt to loathe that manna, when we have plenty of it, which will be very precious to us if ever we come to know the scarcity of it. (2.) When he was deprived, in a great measure, of the inward comfort he used to have in God. He now went mourning, but he went on panting. Note, If God, by his grace, has wrought in us sincere and earnest desires towards him, we may take comfort from these when we want those ravishing delights we have sometimes had in God, because lamenting after God is as sure an evidence that we love him as rejoicing in God. Before the psalmist records his doubts, and fears, and griefs, which had sorely shaken him, he premises this, That he looked upon the living God as his chief good, and had set his heart upon him accordingly, and was resolved to live and die by him; and, casting anchor thus at first, he rides out the storm.
2.What is the object of his desire and what it is he thus thirsts after. (1.) He pants after God, he thirsts for God, not the ordinances themselves, but the God of the ordinances. A gracious soul can take little satisfaction in God's courts if it do not meet with God himself there: "O that I knew where I might find him! that I might have more of the tokens of his favour, the graces and comforts of his Spirit, and the earnests of his glory." (2.) He has, herein, an eye to God as the living God, that has life in himself, and is the fountain of life and all happiness to those that are his, the living God, not only in opposition to dead idols, the works of men's hands, but to all the dying comforts of this world, which perish in the using. Living souls can never take up their rest any where short of a living God. (3.) He longs to come and appear before God, - to make himself known to him, as being conscious to himself of his own sincerity, - to attend on him, as a servant appears before his master, to pay his respects to him and receive his commands, - to give an account to him, as one from whom our judgment proceeds. To appear before God is as much the desire of the upright as it is the dread of the hypocrite. The psalmist knew he could not come into God's courts without incurring expense, for so was the law, that none should appear before God empty; yet he longs to come, and will not grudge the charges.
3.What is the degree of this desire. It is very importunate; it is his soul that pants, his soul that thirsts, which denotes not only the sincerity, but the strength, of his desire. His longing for the water of the well of Bethlehem was nothing to this. He compares it to the panting of a hart, or deer, which is naturally hot and dry, especially of a hunted buck, after the water-brooks. Thus earnestly does a gracious soul desire communion with God, thus impatient is it in the want of that communion, so impossible does it find it to be satisfied with any thing short of that communion, and so insatiable is it in taking the pleasures of that communion when the opportunity of it returns, still thirsting after the full enjoyment of him in the heavenly kingdom.
II. Holy love mourning for God's present withdrawings and the want of the benefit of solemn ordinances (Psa 42:3): "My tears have been my meat day and night during this forced absence from God's house." His circumstances were sorrowful, and he accommodated himself to them, received the impressions and returned the signs of sorrow. Even the royal prophet was a weeping prophet when he wanted the comforts of God's house. His tears were mingled with his meat; nay, they were his meat day and night; he fed, he feasted, upon his own tears, when there was such just cause for them; and it was a satisfaction to him that he found his heart so much affected with a grievance of this nature. Observe, He did not think it enough to shed a tear or two at parting from the sanctuary, to weep a farewell-prayer when he took his leave, but, as long as he continued under a forced absence from that place of his delight, he never looked up, but wept day and night. Note, Those that are deprived of the benefit of public ordinances constantly miss them, and therefore should constantly mourn for the want of them, till they are restored to them again. Two things aggravated his grief: -
1.The reproaches with which his enemies teased him: They continually say unto me, Where is thy God? (1.) Because he was absent from the ark, the token of God's presence. Judging of the God of Israel by the gods of the heathen, they concluded he had lost his God. Note, Those are mistaken who think that when they have robbed us of our Bibles, and our ministers, and our solemn assemblies, they have robbed us of our God; for, though God has tied us to them when they are to be had, he has not tied himself to them. We know where our God is, and where to find him, when we know not where his ark is, nor where to find that. Wherever we are there is a way open heaven-ward. (2.) Because God did not immediately appear for his deliverance they concluded that he had abandoned him; but herein also they were deceived: it does not follow that the saints have lost their God because they have lost all their other friends. However, by this base reflection on God and his people, they added affliction to the afflicted, and that was what they aimed at. Nothing is more grievous to a gracious soul than that which is intended to shake its hope and confidence in God.
2.The remembrance of his former liberties and enjoyments, Psa 42:4. Son, remember thy good things, is a great aggravation of evil things, so much do our powers of reflection and anticipation add to the grievance of this present time. David remembered the days of old, and then his soul was poured out in him; he melted away, and the thought almost broke his heart. he poured out his soul within him in sorrow, and then poured out his soul before God in prayer. But what was it that occasioned this painful melting of spirit? It was not the remembrance of the pleasures at court, or the entertainments of his own house, from which he was now banished, that afflicted him, but the remembrance of the free access he had formerly had to God's house and the pleasure he had in attending the sacred solemnities there. (1.) He went to the house of God, though in his time it was but a tent; nay, if this psalm was penned, as many think it was, at the time of his being persecuted by Saul, the ark was then in a private house, Sa2 6:3. But the meanness, obscurity, and inconveniency of the place did not lessen his esteem of that sacred symbol of the divine presence. David was a courtier, a prince, a man of honour, a man of business, and yet very diligent in attending God's house and joining in public ordinances, even in the days of Saul, when he and his great men enquired not at it, Ch1 13:3. Whatever others did, David and his house would serve the Lord. (2.) He went with the multitude, and thought it no disparagement to his dignity to be at the head of a crowd in attending upon God. Nay, this added to the pleasure of it, that he was accompanied with a multitude, and therefore it is twice mentioned, as that which he greatly lamented the want of now. The more the better in the service of God; it is the more like heaven, and a sensible help to our comfort in the communion of saints. (3.) He went with the voice of joy and praise, not only with joy and praise in his heart, but with the outward expressions of it, proclaiming his joy and speaking forth the high praises of his God. Note, When we wait upon God in public ordinances we have reason to do it both with cheerfulness and thankfulness, to take to ourselves the comfort and give to God the glory of our liberty of access to him. (4.) He went to keep holy-days, not to keep them in vain mirth and recreation, but in religious exercises. Solemn days are spent most comfortably in solemn assemblies.
III. Holy love hoping (Psa 42:5): Why art thou cast down, O my soul? His sorrow was upon a very good account, and yet it must not exceed its due limits, nor prevail to depress his spirits; he therefore communes with his own heart, for his relief. "Come, my soul, I have something to say to thee in thy heaviness." Let us consider, 1. The cause of it. "Thou art cast down, as one stooping and sinking under a burden, Pro 12:25. Thou art disquieted, in confusion and disorder; now why are thou so?" This may be taken as an enquiring question: "Let the cause of this uneasiness be duly weighed, and see whether it be a just cause." Our disquietudes would in many cases vanish before a strict scrutiny into the grounds and reasons of them. "Why am I cast down? Is there a cause, a real cause? Have not others more cause, that do not make so much ado? Have not we, at the same time, cause to be encouraged?" Or it may be taken as an expostulating question; those that commune much with their own hearts will often have occasion to chide them, as David here. "Why do I thus dishonour God by my melancholy dejections? Why do I discourage others and do so much injury to myself? Can I give a good account of this tumult?" 2. The cure of it: Hope thou in God, for I shall yet praise him. A believing confidence in God is a sovereign antidote against prevailing despondency and disquietude of spirit. And therefore, when we chide ourselves to hope in God; when the soul embraces itself it sinks; if it catch hold on the power and promise of God, it keeps the head above water. Hope in God, (1.) That he shall have glory from us: "I shall yet praise him; I shall experience such a change in my state that I shall not want matter for praise, and such a change in my spirit that I shall not want a heart for praise." It is the greatest honour and happiness of a man, and the greatest desire and hope of every good man, to be unto God for a name and a praise. What is the crown of heaven's bliss but this, that there we shall be for ever praising God? And what is our support under our present woes but this, that we shall yet praise God, that they shall not prevent nor abate our endless hallelujahs? (2.) That we shall have comfort in him. We shall praise him for the help of his countenance, for his favour, the support we have by it and the satisfaction we have in it. Those that know how to value and improve the light of God's countenance will find in that a suitable, seasonable, and sufficient help, in the worst of times, and that which will furnish them with constant matter for praise. David's believing expectation of this kept him from sinking, nay, it kept him from drooping; his harp was a palliative cure of Saul's melancholy, but his hope was an effectual cure of his own.
Nothing nourishes like that which nourishes the spirit. Blessed are those who weep, for they will laugh.
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.
"My tears have been my meat day and night, while they daily say unto me, Where is your God?" [Psalm 42:3]. My tears (he says) have been not bitterness, but "my bread." Those very tears were sweet unto me: being thirsty for that fountain, inasmuch as I was not as yet able to drink of it, I have eagerly made my tears my meat. For he said not, "My tears became my drink," lest he should seem to have longed for them, as for "the water-brooks:" but, still retaining that thirst wherewith I burn, and by which I am hurried away towards the water-brooks, "My tears became my meat," while I am not yet there. And assuredly he does but the more thirst for the water-brooks from making his tears his meat...."And they daily say unto me, Where is your God?" For if a Pagan should say this to me, I cannot retort it upon him, saying, "Where is yours?" inasmuch as he points with his finger to some stone, and says, "Lo, there is my God!" When I have laughed at the stone, and he who pointed to it has been put to the blush, he raises his eyes from the stone, looks up to heaven, and perhaps says, pointing his finger to the Sun, "Behold there my God! Where, I pray, is your God?" He has found something to point out to the eyes of the flesh; whereas I, on my part, not that I have not a God to show to him, cannot show him what he has no eyes to see. For he indeed could point out to my bodily eyes his God, the Sun; but what eyes has he to which I might point out the Creator of the Sun?...
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.
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SUMMARY
Psalms 42:3 poignantly expresses the psalmist's profound and unceasing anguish, where tears have become a bitter, constant sustenance, signifying an overwhelming spiritual and emotional desolation. This deep, internal suffering is relentlessly compounded by external mockery from adversaries who persistently question God's presence and power, challenging the very bedrock of the psalmist's faith amidst his intense longing for divine intervention and comfort.
CONTEXT
Literary Context: Psalm 42, often viewed as a companion to Psalm 43, initiates Book Two of the Psalter and is attributed to the Sons of Korah, a Levitical family renowned for their role in temple worship and music. The preceding verses, particularly Psalms 42:1-2, establish a powerful metaphor of spiritual thirst, depicting the psalmist's soul as a deer panting desperately for refreshing water, symbolizing an intense yearning for God. Verse 3 deepens this lament by shifting from internal longing to the harsh reality of external torment, revealing that the psalmist's despair is exacerbated by relentless taunts. The psalm's overarching structure is characterized by a cyclical movement between deep lament and a resolute declaration of hope, articulated in the recurring refrain found in Psalms 42:5 and Psalms 42:11, illustrating a profound spiritual wrestling that ultimately anchors itself in divine trust despite present adversity.
Historical & Cultural Context: While the specific historical backdrop remains unstated, the psalmist's profound distress strongly suggests a period of forced separation from Jerusalem and its sacred Temple, possibly during exile, captivity, or a time of intense personal hardship far from the sanctuary. For a Korahite, whose identity and life's purpose were intricately woven into the fabric of temple worship, such separation would have been excruciatingly painful and disorienting. The taunt, "Where is thy God?", was a prevalent form of derision employed by adversaries against the people of God, designed to undermine their faith and morale by implying God's non-existence, impotence, or abandonment. This form of mockery was particularly potent when the faithful were experiencing severe trials, as evidenced in other biblical laments like Psalms 115:2 and Joel 2:17. For ancient Israelites, God's manifest presence was often strongly associated with the Temple, thus absence from it could intensify feelings of divine distance and vulnerability to such taunts.
Key Themes: This verse powerfully contributes to several central themes within the psalm and the broader biblical narrative. Firstly, it vividly portrays the theme of Profound Sorrow and Despair, illustrating a level of grief so overwhelming that it supplants normal sustenance, consuming the psalmist's entire existence. Secondly, it highlights the theme of Spiritual Taunting and Doubt, as external voices amplify the psalmist's internal struggle, directly challenging the reality and active presence of God. This theme resonates throughout prophetic and wisdom literature, where the righteous frequently face scorn for their faith during times of trial, as seen in the book of Job. Thirdly, despite the crushing pain, the verse implicitly reveals a deep Longing for God's Presence, as the taunt cuts so deeply precisely because the psalmist yearns for the manifest reality of the God whose existence is being questioned. Finally, the very act of expressing such raw lament to God, rather than abandoning faith, underscores the theme of Perseverance in Suffering, a hallmark of the Psalms that demonstrates an enduring trust in God even amidst profound spiritual and emotional darkness, a trust that is ultimately vindicated as seen in Psalm 43.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 42:3 is rich with literary artistry that amplifies its emotional and theological impact. The most prominent device is Hyperbole, powerfully conveyed in the declaration, "My tears have been my meat day and night." This exaggerated statement vividly communicates the psalmist's overwhelming and ceaseless grief, where tears are not merely shed but have become his very sustenance, illustrating an extreme and all-consuming state of suffering. Closely related is Metaphor, where tears are directly equated with "meat" or "food," transforming a bodily fluid into a source of nourishment, albeit a sorrowful and bitter one. The phrase "day and night" further emphasizes the Perpetual Action and relentless nature of his sorrow, indicating an unending cycle of pain. The latter part of the verse features a potent Rhetorical Question: "Where [is] thy God?" This is not a genuine inquiry but a mocking challenge, designed to inflict spiritual pain and undermine the psalmist's faith by implying God's absence or impotence. The "they" who continually utter this question represent an opposing force, highlighting the Antagonism and spiritual warfare the psalmist endures.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 42:3 offers profound theological insight into the nature of human suffering and the perceived absence of divine presence. It validates the raw expression of deep emotional and spiritual anguish, even to the point of feeling utterly consumed by sorrow, as a legitimate experience for the believer. The psalmist's lament demonstrates that authentic faith does not preclude profound struggle or the feeling of God's distance. Furthermore, the taunt "Where is thy God?" highlights a recurring theological challenge: how does one reconcile God's sovereignty, goodness, and omnipotence with the suffering of the righteous? This verse implicitly teaches that such painful questions, while deeply unsettling, do not negate God's reality or faithfulness. Instead, they call for a deeper, more resilient faith that trusts in God's hidden presence, even when it is not immediately apparent or when others mock. It underscores the profound truth that God is not absent in our tears, but often closest to the brokenhearted, inviting us to bring our honest laments before Him.
REFLECTION AND APPLICATION
Psalms 42:3 provides a powerful and deeply comforting validation for those experiencing profound grief, spiritual doubt, or external mockery for their faith. It assures us that such raw, consuming sorrow is not a sign of spiritual failure but a deeply human experience, one that even those intimately connected to God can know. The psalmist's tears, becoming his "meat," serve as a poignant reminder that our suffering can feel all-encompassing, draining our energy and joy, and making it difficult to find solace. In such moments, this verse grants us permission, even encourages us, to voice our deepest pain, confusion, and questions directly to God. Furthermore, the relentless taunt, "Where is thy God?", powerfully resonates with believers who face skepticism, ridicule, or outright opposition during their trials. This verse encourages us not to be silenced or shamed by such challenges but to remember that our God is indeed present, even when He seems hidden, and His faithfulness is not contingent on our immediate circumstances or the fleeting opinions of others. It calls us to persevere in honest lament, bringing our whole, broken selves before the One who truly sees, hears, and understands our deepest cries.
Questions for Reflection
FAQ
Who are the "they" who continually say, "Where is thy God?"
Answer: The "they" in Psalms 42:3 most likely refers to the psalmist's adversaries, scoffers, or those who do not share his faith and are hostile to it. These individuals are not seeking genuine understanding or offering comfort; instead, they are mocking his suffering and challenging the validity of his God and his faith during a time of distress. Their taunts are designed to inflict spiritual and emotional pain, implying that God has abandoned the psalmist or is powerless to help him, thereby intensifying the psalmist's already profound anguish. This is a common theme found throughout the Psalms, where the righteous often face ridicule from the ungodly, as seen in passages like Psalms 3:2 and Psalms 22:7-8.
Is it acceptable for a believer to feel that God is absent or distant, as the psalmist seems to imply?
Answer: Yes, the Psalms, including Psalm 42, provide ample biblical precedent for believers to express feelings of God's absence or distance. The psalmist's cry of "Where is thy God?" reflects a genuine experience of spiritual desolation, not necessarily a theological statement about God's actual location or faithfulness. Many faithful individuals throughout Scripture, and indeed throughout history, have wrestled with the feeling that God is hidden or silent during times of intense suffering. The Bible validates these raw emotions and encourages believers to bring their honest laments and questions before God, trusting that He hears and understands, even when His presence is not immediately felt or understood. This is evident in the laments of Job (e.g., Job 23:3) and even Jesus on the cross.
CHRIST-CENTERED FULFILLMENT
Psalms 42:3 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ, who perfectly embodies the suffering psalmist and transforms the very meaning of tears and taunts. Jesus, the quintessential Man of Sorrows, was intimately acquainted with grief, and His earthly life was marked by profound anguish, culminating in His passion and crucifixion. In the Garden of Gethsemane, His soul was "exceeding sorrowful, even unto death" (Matthew 26:38), and He shed tears of agonizing prayer, crying out to His Father. On the cross, He experienced the ultimate taunt, echoing the very question of Psalm 42:3: "He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God" (Matthew 27:43). Even more piercing was His cry, "My God, my God, why hast thou forsaken me?" (Matthew 27:46), a lament that reveals His full identification with the feeling of divine abandonment. Yet, unlike the psalmist who still yearned, Jesus fully bore the crushing weight of sin and separation from God, becoming the ultimate Lamb of God who takes away the sin of the world (John 1:29). Through His suffering, His tears, and His endurance of mockery, Jesus sanctifies our own laments and assures us that our High Priest can fully sympathize with our weaknesses, for He was in all points tempted as we are, yet without sin (Hebrews 4:15). He entered into the deepest human despair, so that in Him, our tears are seen, our questions are heard, and our ultimate hope is secured, knowing that even in the deepest sorrow, our God is truly with us, having suffered on our behalf.