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Commentary on Psalms 13 verses 1–6
David, in affliction, is here pouring out his soul before God; his address is short, but the method is very observable, and of use for direction and encouragement.
I. His troubles extort complaints (Psa 13:1, Psa 13:2); and the afflicted have liberty to pour out their complaint before the Lord, Ps. 102 title. It is some ease to a troubled spirit to give vent to its griefs, especially to give vent to them at the throne of grace, where we are sure to find one who is afflicted in the afflictions of his people and is troubled with the feeling of their infirmities; thither we have boldness of access by faith, and there we have parrēsia - freedom of speech. Observe here,
1.What David complains of. (1.) God's unkindness; so he construed it, and it was his infirmity. He thought God had forgotten him, had forgotten his promises to him, his covenant with him, his former lovingkindness which he had shown him and which he took to be an earnest of further mercy, had forgotten that there was such a man in the world, who needed and expected relief and succour from him. Thus Zion said, My God has forgotten me (Isa 49:14), Israel said, My way is hidden from the Lord, Isa 40:27. Not that any good man can doubt the omniscience, goodness, and faithfulness of God; but it is a peevish expression of prevailing fear, which yet, when it arises from a high esteem and earnest desire of God's favour, though it be indecent and culpable, shall be passed by and pardoned, for the second thought will retract it and repent of it. God hid his face from him, so that he wanted that inward comfort in God which he used to have, and herein was a type of Christ upon the cross, crying out, My God, why hast thou forsaken me? God sometimes hides his face from his own children, and leaves them in the dark concerning their interest in him; and this they lay to heart more than any outward trouble whatsoever. (2.) His own uneasiness. [1.] He was racked with care, which filled his head: I take counsel in my soul; "I am at a loss, and am inops consilii - without a friend to advise with that I can put any confidence in, and therefore am myself continually projecting what to do to help myself; but none of my projects are likely to take effect, so that I am at my wits' end, and in a continual agitation." Anxious cares are heavy burdens with which good people often load themselves more than they need. [2.] He was overwhelmed with sorrow, which filled his heart: I have sorrow in my heart daily. He had a constant disposition to sorrow and it preyed upon his spirits, not only in the night, when he was silent and solitary, but by day too, when lighter griefs are diverted and dissipated by conversation and business; nay, every day brought with it fresh occasions of grief; the clouds returned after the rain. The bread of sorrow is sometimes the saint's daily bread. Our Master himself was a man of sorrows. (3.) His enemies' insolence, which added to his grief. Saul his great enemy, and others under him, were exalted over him, triumphed in his distress, pleased themselves with his grief, and promised themselves a complete victory over him. This he complained of as reflecting dishonour upon God, and his power and promise.
2.How he expostulates with God hereupon: "How long shall it be thus?" And, "Shall it be thus for ever?" Long afflictions try our patience and often tire it. It is a common temptation, when trouble lasts long, to think it will last always; despondency then turns into despair, and those that have long been without joy begin, at last, to be without hope. "Lord, tell me how long thou wilt hide thy face, and assure me that it shall not be for ever, but that thou wilt return at length in mercy to me, and then I shall the more easily bear my present troubles."
II. His complaints stir up his prayers, Psa 13:3, Psa 13:4. We should never allow ourselves to make any complaints but what are fit to be offered up to God and what drive us to our knees. Observe here,
1.What his petitions are: Consider my case, hear my complaints, and enlighten my eyes, that is, (1.) "Strengthen my faith;" for faith is the eye of the soul, with which it sees above, and sees through, the things of sense. "Lord, enable me to look beyond my present troubles and to foresee a happy issue of them." (2.) "Guide my way; enable me to look about me, that I may avoid the snares which are laid for me." (3.) "Refresh my soul with the joy of thy salvation." That which revives the drooping spirits is said to enlighten the eyes, Sa1 14:27; Ezr 9:8. "Lord, scatter the cloud of melancholy which darkens my eyes, and let my countenance be made pleasant."
2.What his pleas are. He mentions his relation to God and interest in him (O Lord my God!) and insists upon the greatness of the peril, which called for speedy relief and succour. If his eyes were not enlightened quickly, (1.) He concludes that he must perish: "I shall sleep the sleep of death; I cannot live under the weight of all this care and grief." Nothing is more killing to a soul then the want of God's favour, nothing more reviving than the return of it. (2.) That then his enemies would triumph: "Lest my enemy say, So would I have it; lest Saul, lest Satan, be gratified in my fall." It would gratify the pride of his enemy: He will say, "I have prevailed, I have gotten the day, and been too hard for him and his God." It would gratify the malice of his enemies: They will rejoice when I am moved. And will it be for God's honour to suffer them thus to trample upon all that is sacred both in heaven and earth?
III. His prayers are soon turned into praises (Psa 13:5, Psa 13:6): But my heart shall rejoice and I will sing to the Lord. What a surprising change is here in a few lines! In the beginning of the psalm we have him drooping, trembling, and ready to sink into melancholy and despair; but, in the close of it, rejoicing in God, and elevated and enlarged in his praises. See the power of faith, the power of prayer, and how good it is to draw near to God. If we bring our cares and griefs to the throne of grace, and leave them there, we may go away like Hannah, and our countenance will be no more sad, Sa1 1:18. And here observe the method of his comfort. 1. God's mercy is the support of his faith. "My case is bad enough, and I am ready to think it deplorable, till I consider the infinite goodness of God; but, finding I have that to trust to, I am comforted, though I have no merit of my own. In former distresses I have trusted in the mercy of God, and I never found that it failed me; his mercy has in due time relieved me and my confidence in it has in the mean time supported me. Even in the depth of this distress, when God hid his face from me, when without were fightings and within were fears, yet I trusted in the mercy of God and that was as an anchor in a storm, by the help of which, though I was tossed, I was not overset." And still I do trust in thy mercy; so some read it. "I refer myself to that, with an assurance that it will do well for me at last." This he pleads with God, knowing what pleasure he takes in those that hope in his mercy, Psa 147:11. 2. His faith in God's mercy filled his heart with joy in his salvation; for joy and peace come by believing, Rom 15:13. Believing, you rejoice, Pe1 1:8. Having put his trust in the mercy of God, he is fully assured of salvation, and that his heart, which was now daily grieving, should rejoice in that salvation. Though weeping endure long, joy will return. 3. His joy in God's salvation would fill his mouth with songs of praise (Psa 13:6): "I will sing unto the Lord, sing in remembrance of what he has done formerly; though I should never recover the peace I have had, I will die blessing God that ever I had it. He has dealt bountifully with me formerly, and he shall have the glory of that, however he is pleased to deal with me now. I will sing in hope of what he will do for me at last, being confident that all will end well, will end everlastingly well." But he speaks of it as a thing past (He has dealt bountifully with me), because by faith he had received the earnest of the salvation and he was as confident of it as if it had been done already.
In singing this psalm and praying it over, if we have not the same complaints to make that David had, we must thank God that we have not, dread and deprecate his withdrawings, sympathize with those that are troubled in mind, and encourage ourselves in our most holy faith and joy.
At first this one makes many plans in his soul, but in the end [see v. 5], he rests in the great plan of God for everyone, whose spirit is in the root of Jesse.
Just as the sailor on leaving port wanders in every direction and the person deprived of light bumps into many things, so too the one who encounters God’s forgetting is caught up constantly in worries and cares and sorrows.
"How long shall I place counsel in my soul?" [Psalm 13:2]. There is no need of counsel but in adversity. Therefore "How long shall I place counsel in my soul?" is as if it were said, How long shall I be in adversity? Or at least it is an answer, so that the meaning is this, So long, O Lord, will You forget me to the end, and so long turn away Your face from me, until I shall place counsel in my own soul: so that except a man place counsel in his own soul to work mercy perfectly, God will not direct him to the end, nor give him that full knowledge of Himself, which is "face to face." "Sorrow in my heart through the day?" How long shall I have, is understood. And "through the day" signifies continuance, so that day is taken for time: from which as each one longs to be free, he has sorrow in his heart, making entreaty to rise to things eternal, and not endure man's day.
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SUMMARY
Psalms 13:2 encapsulates the psalmist's profound internal and external anguish, expressed through a desperate double "How long?" This verse vividly portrays a soul consumed by self-deliberation and daily sorrow, alongside the oppressive burden of an enemy's perceived triumph. It is a raw, honest cry from the depths of despair, articulating a feeling of being forgotten by God and overwhelmed by relentless circumstances, yet implicitly appealing for divine intervention to end the protracted suffering and restore hope.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 13:2 masterfully employs several literary devices to convey the psalmist's profound distress and desperate plea. The most prominent is the Rhetorical Question, specifically the repeated "How long?" (found also in verse 1). This is not a question seeking information but an impassioned cry that expresses impatience, desperation, and a fervent plea for divine intervention, underscoring the psalmist's feeling of prolonged suffering and perceived abandonment. Parallelism is also evident, particularly in the structure of the verse, where the internal struggle ("take counsel in my soul, having sorrow in my heart daily") is juxtaposed with the external threat ("mine enemy be exalted over me"), creating a comprehensive picture of the psalmist's multifaceted anguish. The phrase "take counsel in my soul" can be seen as a form of Metonymy, where "soul" represents the entire inner being, including the mind and emotions, which are engaged in this exhausting internal deliberation. Furthermore, the "enemy" being "exalted over me" can be interpreted as a form of Personification, where the abstract concept of oppression or adversity is given the active role of a triumphant foe, intensifying the sense of personal defeat and humiliation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 13:2 profoundly illustrates the human experience of feeling abandoned by God and overwhelmed by internal and external pressures. The psalmist's desperate "How long?" reflects a universal cry for divine intervention in the face of seemingly endless suffering, reminding us that honest lament is a legitimate and even necessary component of a vibrant faith. The internal wrestling ("take counsel in my soul") speaks to the futility of self-reliance in deep distress, pointing to the essential need for God's wisdom and deliverance. The external threat of the "exalted enemy" highlights the biblical reality of opposition, whether spiritual or physical, and the longing for God to assert His sovereignty and bring justice. This verse, therefore, serves as a theological anchor for the validity of expressing raw emotion to God, while simultaneously building anticipation for God's eventual, faithful response, which transforms lament into renewed trust and praise.
REFLECTION AND APPLICATION
Psalms 13:2 offers profound comfort and guidance for believers navigating their own seasons of distress. It validates the human experience of feeling overwhelmed by internal struggles and external pressures, assuring us that such feelings are not a sign of weak faith but a natural part of the human condition. The psalmist's raw honesty in crying out "How long?" teaches us that it is not only permissible but vital to express our deepest sorrows, fears, and frustrations to God without reservation. Instead of endlessly "taking counsel in our soul"—ruminating on problems without resolution—the psalmist demonstrates the necessity of turning these internal struggles into a fervent cry for divine help. This shifts our focus from self-reliance to dependence on God, acknowledging that true peace and deliverance come from Him alone. Even in the depths of lament, the very act of crying out implies an underlying hope that God hears and will eventually act. This serves as a powerful reminder that even in the darkest moments, faith can persist and lead to a turning point of trust and praise, as seen later in this very psalm. We are encouraged to persevere in prayer, knowing that God is attentive to our cries, even when our circumstances feel overwhelming and our "enemy" seems to be exalted.
Questions for Reflection
FAQ
What is the significance of the repeated "How long?" in Psalms 13:2?
Answer: The repeated "How long?" (Hebrew: ‘ad-'anah) is a powerful rhetorical question that underscores the psalmist's profound sense of prolonged suffering, impatience, and desperation. It's not merely a question seeking information but an impassioned plea to God, expressing the feeling of being forgotten or overlooked and an intense longing for immediate divine intervention to end the distress. This repetition amplifies the emotional weight of the lament, highlighting the psalmist's deep anguish and the perceived unending nature of his trials, whether from internal sorrow or external adversaries. It is a direct and honest challenge to God's apparent silence or delay in action, a common feature in lament psalms like Psalms 77:7-9.
What does "take counsel in my soul" mean in this context?
Answer: "Take counsel in my soul" (Hebrew: shith ‘etsah b'napshi) describes an exhausting internal struggle where the psalmist is consumed by his own thoughts and anxieties, constantly deliberating and wrestling with his problems without finding peace or resolution. The "soul" (nephesh) refers to the psalmist's entire inner being—mind, emotions, and will. This phrase illustrates the futility of relying solely on one's own limited wisdom and resources in times of deep distress. It highlights a state of mental and emotional turmoil where the individual is trapped in a cycle of self-rumination, unable to break free from their sorrow. It implicitly contrasts with seeking counsel from God, which is the ultimate solution the psalmist eventually turns to in the latter part of Psalms 13.
CHRIST-CENTERED FULFILLMENT
Psalms 13:2, with its raw lament of internal sorrow and external oppression, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. Jesus, the perfect man, fully experienced the depths of human suffering and the burden of an "exalted enemy." His agonizing prayer in Gethsemane, "My soul is overwhelmed with sorrow to the point of death" (Matthew 26:38), profoundly echoes the psalmist's "sorrow in my heart daily" and "take counsel in my soul." On the cross, Jesus cried out, "My God, my God, why have you forsaken me?" (Matthew 27:46), a lament that encapsulates the feeling of divine abandonment expressed in Psalms 13:1. Yet, unlike the psalmist's temporary enemy, Jesus faced the ultimate enemy—Satan, sin, and death. The "exalted enemy" of the psalmist is ultimately defeated by Christ's resurrection. Through His death and resurrection, Jesus triumphed over the powers that held humanity captive, disarming principalities and powers and making a public spectacle of them (Colossians 2:15). Thus, the believer, united with Christ, can find solace and hope even in the deepest laments, knowing that their ultimate enemy has been conquered, and that sorrow and internal turmoil are not the final word, but rather a prelude to the joy and eternal victory found in the resurrected Lord Jesus Christ.