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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.
Is God a light to enlighten the eyes of the body or the eyes of the intellect? The prophet says of the latter, “Enlighten my eyes lest I sleep in death.” I think it is clear to everyone that we would not say that God performs the work of the sun and assigns to another the task of enlightening the eyes of those who will not sleep in death. God, therefore, enlightens the mind of those whom he judges to be worthy of personal enlightenment. But if God illuminates the mind according to the statement “The Lord is my light,” then we must assume that he is apprehended by the intellect and is invisible and incorporeal, because he is the light of the mind.
The face of God, full of light, is a certain power looking to confer gifts, by which each partaker will be enlightened, as if they were enjoying the rays of the sun. But if one has turned away, his spirit lives in the shadows without light; because the eyes within, namely, the thoughts of the mind, can see nothing. When one persists in sin, more and more shadows come, because deep within him the face of God remains turned away.
Since the misfortunes and the tribulations render the sun, which is a source of pleasure to everyone, dim and faint to me, he is saying, free me from the misfortune so that I may see good things as they naturally are and not as the tribulations represent them.
If you are blind and unenlightened, lighten your eyes that you sleep not in death. In God’s Light see light, and in the Spirit of God be enlightened by the Son, that threefold and undivided Light.
Just as when God defends us and stands by us, everything damaging is removed from us, so when he keeps his distance and forgets us, our soul is cut in two, our heart plunged in sorrow, those who do harm fall on us and life becomes craggy and precipitous. Now, this is allowed to happen for our advantage, so that through the whole of it those more indifferent people may be goaded into becoming more zealous and return to the condition from which they fell. “Your falling away will instruct you, after all,” Scripture says, “and your wickedness censure you.” And so even abandonment by God is a form of providence. You see, when the one who exercises providence and care is slighted, he ignores and abandons us to some extent so that at that point indifference may be expelled and the negligent may turn more zealous.
"Look on me, and hear me, O Lord my God" [Psalm 13:3]. "Look on me," refers to what was said, "How long" dost "Thou turn away Your face from me." "Hear," refers to what was said, "How long will You forget me to the end? Lighten my eyes, that I sleep not in death." The eyes of the heart must be understood, that they be not closed by the pleasurable eclipse of sin.
The right sight of the eyes hidden within is to be able to see plainly and subtly, insofar as is allowed, whatever considerations there may be concerning the words of God. “For we see through a mirror in an obscure manner and we know in part,” but “he who discloses the recesses of the darkness” sends the light of truth to those who wish to gain a knowledge concerning him rightly. It is necessary therefore that we prostrate ourselves before God saying, “Give light to my eyes that I may not sleep in death,” for to slip away from the rightness of holy doctrines would be nothing else except to sleep in death, and we depart from this rightness when we do not follow the divinely inspired Scriptures.
By night I am overwhelmed by my problems, in the grip of discouragement like a kind of sleep. But if the light of your assistance shines, it will disperse the darkness of trouble and put an end to the sleep of discouragement. If, however, you delay your help, I am afraid the sleep will turn into death, as the distress becomes stronger than my resolve.
The eyes of the heart … sleep in death when they are closed by the pleasure of the flesh and the light of faith is buried. This is the sort of sleep in which the enemy rejoices.
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SUMMARY
Psalms 13:3 presents a profound and urgent plea from the psalmist to God, expressing a desperate need for divine attention and intervention. In the midst of overwhelming despair and the oppressive presence of enemies, the psalmist fears both spiritual and physical demise, crying out for God to restore vitality, hope, and clarity, lest he succumb to the ultimate darkness of death and utter hopelessness. This verse encapsulates the raw honesty of lament, moving from a profound sense of abandonment to an earnest petition for life-sustaining light.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its urgent message. Metaphor is central, particularly in "lighten mine eyes" and "sleep of death." "Lighten mine eyes" is a vivid metaphor for the restoration of vitality, hope, and spiritual insight, drawing on the universal association of light with life and understanding. Conversely, "sleep of death" is a common euphemism and metaphor for physical death, but here it also functions as a powerful symbol of utter despair and spiritual annihilation, emphasizing the finality and hopelessness the psalmist fears. The opening phrase, "Consider [and] hear me," utilizes imperative mood and a form of parallelism (though not strict synonymous parallelism) to intensify the plea, demonstrating the psalmist's desperate and direct address to God. The structure of the verse, moving from a direct petition to a stated consequence ("lest I..."), creates a sense of urgency and dramatic tension, highlighting the critical nature of God's immediate response. The entire verse is an example of supplication within the broader lament genre, characterized by an honest outpouring of distress and a direct appeal for divine intervention.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 13:3 stands as a profound testament to the human experience of profound spiritual and physical distress, yet it simultaneously affirms a deep-seated faith in God's ability and willingness to intervene. The psalmist's cry for God to "lighten mine eyes" resonates with the biblical emphasis on God as the source of all life and light, the one who dispels darkness and brings forth renewal. It underscores the theological truth that true vitality, hope, and clear spiritual perception are gifts from God, not something we can generate on our own. Furthermore, the fear of the "sleep of death" highlights the ancient understanding of death as a profound separation, emphasizing the preciousness of life and the desperate need for God's sustaining presence to avert both physical demise and spiritual despair. This verse serves as a model for honest, desperate prayer, affirming that God invites our rawest emotions and deepest fears into His presence.
REFLECTION AND APPLICATION
Psalms 13:3 offers a timeless template for navigating moments of profound darkness and despair. It teaches us that authentic faith does not shy away from expressing raw fear or feeling forgotten by God. Instead, it courageously brings these deepest anxieties directly to the Lord, trusting in His character as the Hearer and Giver of life. When we feel overwhelmed, our spiritual vision dimmed by sorrow, or our hope flickering, we can echo the psalmist's plea, asking God to "lighten our eyes." This is a prayer for renewed perspective, for the spiritual clarity to see God's hand at work even in the shadows, and for the infusion of His life-giving Spirit to dispel the "sleep" of despair that threatens to consume us. It reminds us that our prayers are not just petitions but lifelines, connecting us to the sustaining grace and illuminating presence of God, who alone can restore our souls and prevent us from succumbing to the darkness.
Questions for Reflection
FAQ
What does 'lighten mine eyes' truly mean in this context?
Answer: "Lighten mine eyes" is a rich Hebrew idiom with multiple layers of meaning, moving beyond mere physical sight. Primarily, it signifies the restoration of vitality, hope, and spiritual understanding. In ancient Israel, "light" was synonymous with life, well-being, prosperity, and divine favor, while "darkness" represented death, sorrow, and divine absence. When the psalmist asks God to "lighten his eyes," he is praying for a renewal of life force, a dispelling of the gloom of despair, and the ability to see God's presence and deliverance clearly once more. It's a plea for God to infuse him with spiritual clarity, joy, and the strength to endure, preventing him from succumbing to the "sleep of death" (physical and spiritual demise). This concept is echoed in passages like 1 Samuel 14:27, where Jonathan's eyes are "lightened" after eating, signifying renewed strength and awareness, and in Ephesians 1:18, where Paul prays for the "eyes of your understanding being enlightened."
Is 'sleep of death' only about physical death, or something more?
Answer: While "sleep of death" is a common biblical idiom for physical death (e.g., John 11:11 where Jesus refers to Lazarus's death as sleep), in the context of Psalms 13:3, it carries a broader and deeper meaning. The psalmist's lament is not solely about the cessation of biological life. It also encompasses the profound fear of utter despair, spiritual lifelessness, and a complete loss of hope and connection with God. To "sleep the sleep of death" in this psalm implies a state where the psalmist's enemies triumph, God's face remains hidden, and all vitality—physical, emotional, and spiritual—is extinguished. It's a fear of being utterly consumed by his troubles, falling into a state of hopelessness from which there is no waking, a spiritual death that feels as final and devastating as physical death.
CHRIST-CENTERED FULFILLMENT
The desperate plea of the psalmist in Psalms 13:3 finds its ultimate fulfillment and answer in Jesus Christ. The psalmist cries out for God to "lighten mine eyes, lest I sleep the sleep of death," a plea for life, light, and deliverance from the power of darkness and despair. Jesus, the true Light of the World, perfectly embodies God's response to this cry. He came into a world darkened by sin and death, offering not just physical sight but profound spiritual illumination, enabling those who were spiritually blind to see the glory of God. Furthermore, Jesus Himself experienced the depths of human lament and the feeling of abandonment, crying out "My God, my God, why have you forsaken me?" on the cross, taking upon Himself the very "sleep of death" that the psalmist feared. Yet, unlike the psalmist's potential fate, Jesus' "sleep" in death was not final. His resurrection decisively conquered the power of death, becoming the firstfruits of those who have fallen asleep, offering eternal life to all who believe. Through Christ, our "eyes" are truly "lightened," not merely from temporary despair but from the eternal darkness of sin and spiritual death, bringing us from a state of being dead in trespasses and sins into the glorious light of God's grace and life.