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Commentary on Psalms 42 verses 6–11
Complaints and comforts here, as before, take their turn, like day and night in the course of nature.
I. He complains of the dejections of his spirit, but comforts himself with the thoughts of God, Psa 42:6. 1. In his troubles. His soul was dejected, and he goes to God and tells him so: O my God! my soul is cast down within me. It is a great support to us, when upon any account we are distressed, that we have liberty of access to God, and liberty of speech before him, and may open to him the causes of our dejection. David had communed with his own heart about its own bitterness, and had not as yet found relief; and therefore he turns to God, and opens before him the trouble. Note, When we cannot get relief for our burdened spirits by pleading with ourselves, we should try what we can do by praying to God and leaving our case with him. We cannot still these winds and waves; but we know who can. 2. In his devotions. His soul was elevated, and, finding the disease very painful, he had recourse to that as a sovereign remedy. "My soul is plunged; therefore, to prevent its sinking, I will remember thee, meditate upon thee, and call upon thee, and try what that will do to keep up my spirit." Note, The way to forget the sense of our miseries is to remember the God of our mercies. It was an uncommon case when the psalmist remembered God and was troubled, Psa 77:3. He had often remembered God and was comforted, and therefore had recourse to that expedient now. He was now driven to the utmost borders of the land of Canaan, to shelter himself there from the rage of his persecutors - sometimes to the country about Jordan, and, when discovered there, to the land of the Hermonites, or to a hill called Mizar, or the little hill; but, (1.) Wherever he went he took his religion along with him. In all these places, he remembered God, and lifted up his heart to him, and kept his secret communion with him. This is the comfort of the banished, the wanderers, the travellers, of those that are strangers in a strange land, that undique ad caelos tantundem est viae - wherever they are there is a way open heavenward. (2.) Wherever he was he retained his affection for the courts of God's house; from the land of Jordan, or from the top of the hills, he used to look a long look, a longing look, towards the place of the sanctuary, and wish himself there. Distance and time could not make him forget that which his heart was so much upon and which lay so near it.
II. He complains of the tokens of God's displeasure against him, but comforts himself with the hopes of the return of his favour in due time.
1.He saw his troubles coming from God's wrath, and that discouraged him (Psa 42:7): "Deep calls unto deep, one affliction comes upon the neck of another, as if it were called to hasten after it; and thy water-spouts give the signal and sound the alarm of war." It may be meant of the terror and disquietude of his mind under the apprehensions of God's anger. One frightful thought summoned another, and made way for it, as is usual in melancholy people. He was overpowered and overwhelmed with a deluge of grief, like that of the old world, when the windows of heaven were opened and the fountains of the great deep were broken up. Or it is an allusion to a ship at sea in a great storm, tossed by the roaring waves, which go over it, Psa 107:25. Whatever waves and billows of affliction go over us at any time we must call them God's waves and his billows, that we may humble ourselves under his mighty hand, and may encourage ourselves to hope that though we be threatened we shall not be ruined; for the waves and billows are under a divine check. The Lord on high is mightier than the noise of these many waters. Let not good men think it strange if they be exercised with many and various trials, and if they come thickly upon them; God knows what he does, and so shall they shortly. Jonah, in the whale's belly, made use of these words of David, Jon 2:3 (they are exactly the same in the original), and of him they were literally true, All thy waves and thy billows have gone over me; for the book of psalms is contrived so as to reach every one's case.
2.He expected his deliverance to come from God's favour (Psa 42:8): Yet the Lord will command his lovingkindness. Things are bad, but they shall not always be so. Non si male nunc et olim sic erit - Though affairs are now in an evil plight, they may not always be so. After the storm there will come a calm, and the prospect of this supported him when deep called unto deep. Observe (1.) What he promised himself from God: The Lord will command his lovingkindness. He eyes the favour of God as the fountain of all the good he looked for. That is life; that is better than life; and with that God will gather those from whom he has, in a little wrath, hid his face, Isa 54:7, Isa 54:8. God's conferring his favour is called his commanding it. This intimates the freeness of it; we cannot pretend to merit it, but it is bestowed in a way of sovereignty, he gives like a king. It intimates also the efficacy of it; he speaks his lovingkindness, and makes us to hear it; speaks, and it is done. He commands deliverance (Psa 44:4), commands the blessing (Psa 133:3), as one having authority. By commanding his lovingkindness, he commands down the waves and the billows, and they shall obey him. This he will do in the daytime, for God's lovingkindness will make day in the soul at any time. Though weeping has endured for a night, a long night, yet joy will come in the morning. (2.) What he promised for himself to God. If God command his lovingkindness for him, he will meet it, and bid it welcome, with his best affections and devotions. [1.] He will rejoice in God: In the night his song shall be with me. The mercies we receive in the day we ought to return thanks for at night; when others are sleeping we should be praising God. See Psa 119:62, At midnight will I rise to give thanks. In silence and solitude, when we are retired from the hurries of the world, we must be pleasing ourselves with the thoughts of God's goodness. Or in the night of affliction: "Before the day dawns, in which God commands his lovingkindness, I will sing songs of praise in the prospect of it." Even in tribulation the saints can rejoice in hope of the glory of God, sing in hope, and praise in hope, Rom 5:2, Rom 5:3. It is God's prerogative to give songs in the night, Job 35:10. [2.] He will seek to God in a constant dependence upon him: My prayer shall be to the God of my life. Our believing expectation of mercy must not supersede, but quicken, our prayers for it. God is the God of our life, in whom we live and move, the author and giver of all our comforts; and therefore to whom should we apply by prayer, but to him? And from him what good may not we expect? It would put life into our prayers in them to eye God as the God of our life; for then it is for our lives, and the lives of our souls, that we stand up to make request.
III. He complains of the insolence of his enemies, and yet comforts himself in God as his friend, Psa 42:9-11.
1.His complaint is that his enemies oppressed and reproached him, and this made a great impression upon him. (1.) They oppressed him to such a degree that he went mourning from day to day, from place to place, Psa 42:9. He did not break out into indecent passions, though abused as never man was, but he silently wept out his grief, and went mourning; and for this we cannot blame him: it must needs grieve a man that truly loves his country, and seeks the good of it, to see himself persecuted and hardly used, as if he were an enemy to it. Yet David ought not hence to have concluded that God had forgotten him and cast him off, nor thus to have expostulated with him, as if he did him as much wrong in suffering him to be trampled upon as those did that trampled upon him: Why go I mourning? and why hast thou forgotten me? We may complain to God, but we are not allowed thus to complain of him. (2.) They reproached him so cuttingly that it was a sword in his bones, Psa 42:10. He had mentioned before what the reproach was that touched him thus to the quick, and here he repeats it: They say daily unto me, Where is thy God? - a reproach which was very grievous to him, both because it reflected dishonour upon God and was intended to discourage his hope in God, which he had enough to do to keep up in any measure, and which was but too apt to fail of itself.
2.His comfort is that God is his rock (Psa 42:9) - a rock to build upon, a rock to take shelter in. The rock of ages, in whom is everlasting strength, would be his rock, his strength in the inner man, both for doing and suffering. To him he had access with confidence. To God his rock he might say what he had to say, and be sure of a gracious audience. he therefore repeats what he had before said (Psa 42:5), and concludes with it (Psa 42:11): Why art thou cast down, O my soul? His griefs and fears were clamorous and troublesome; they were not silenced though they were again and again answered. But here, at length, his faith came off a conqueror and forced the enemies to quit the field. And he gains this victory, (1.) By repeating what he had before said, chiding himself, as before, for his dejections and disquietudes, and encouraging himself to trust in the name of the Lord and to stay himself upon his God. Note, It may be of great use to us to think our good thoughts over again, and, if we do not gain our point with them at first, perhaps we may the second time; however, where the heart goes along with the words, it is no vain repetition. We have need to press the same thing over and over again upon our hearts, and all little enough. (2.) By adding one word to it; there he hoped to praise God for the salvation that was in his countenance; here, "I will praise him," says he, "as the salvation of my countenance from the present cloud that is upon it; if God smile upon me, that will make me look pleasant, look up, look forward, look round, with pleasure." He adds, and my God, "related to me, in covenant with me; all that he is, all that he has, is mine, according to the true intent and meaning of the promise." This thought enabled him to triumph over all his griefs and fears. God's being with the saints in heaven, and being their God, is that which will wipe away all tears from their eyes, Rev 21:3, Rev 21:4.
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.
"Deep calls unto deep with the voice of your water-spouts" [Psalm 42:7]. I may perhaps finish the Psalm, aided as I am by your attention, whose fervour I perceive. As for your fatigue in hearing, I am not greatly solicitous, since you see me also, who speak, toiling in the heat of these exertions. Assuredly it is from your seeing me labouring, that you labour with me: for I am labouring not for myself, but for you. "Deep calls unto deep with the voice of your water-spouts." It was God whom he addressed, who "remembered him from the land of Jordan and Hermon." It was in wonder and admiration he spoke this: "Abyss calls unto abyss with the voice of Your water-spouts." What abyss is this that calls, and to what other abyss? Justly, because the "understanding" spoken of is an "abyss." For an "abyss" is a depth that cannot be reached or comprehended; and it is principally applied to a great body of water. For there is a "depth," a "profound," the bottom of which cannot be reached by sounding. Furthermore, it is said in a certain passage, "Your judgments are a mighty abyss," Scripture meaning to suggest that the judgments of God are incomprehensible. What then is the "abyss" that calls, and to what other "abyss" does it call? If by "abyss" we understand a great depth, is not man's heart, do you not suppose, "an abyss"? For what is there more profound than that "abyss"? Men may speak, may be seen by the operations of their members, may be heard speaking in conversation: but whose thought is penetrated, whose heart seen into? What he is inwardly engaged on, what he is inwardly capable of, what he is inwardly doing or what purposing, what he is inwardly wishing to happen, or not to happen, who shall comprehend? I think an "abyss" may not unreasonably be understood of man, of whom it is said elsewhere, "Man shall come to a deep heart, and God shall be exalted." If man then is an "abyss," in what way does "abyss" call on "abyss"? Does man "call on" man as God is called upon? No, but "calls on" is equivalent to "calls to him." For it was said of a certain person, he calls on death; [Wisdom 1:16] that is, lives in such a way as to be inviting death; for there is no man at all who puts up a prayer, and calls expressly on death: but men by evil-living invite death. "Deep calls on deep," then, is, "man calls to man." Thus is it wisdom is learned, and thus faith, when "man calls to man." The holy preachers of God's word call on the "deep:" are they not themselves "a deep" also?...
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.
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SUMMARY
Psalms 42:7 powerfully articulates the psalmist's profound spiritual and emotional distress, vividly likening his overwhelming suffering to the relentless and chaotic forces of the sea. The imagery of "deep calleth unto deep" at the sound of "waterspouts," followed by "waves and billows" passing over him, portrays a soul submerged in successive torrents of trouble. This verse is a raw cry from the depths of despair, expressing a feeling of being utterly inundated and unable to cope with the relentless onslaught of difficulties, yet subtly acknowledges God's ultimate sovereignty even over these trials.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 42:7 is rich in powerful literary devices that amplify its emotional and theological impact. Personification is strikingly evident in "Deep calleth unto deep," where abstract concepts of "deep" are given the human capacity to call or communicate. This creates a vivid and almost haunting image of one profound abyss echoing another, intensifying the sense of overwhelming and compounding distress. The entire verse functions as a masterful Metaphor, where the psalmist's spiritual and emotional suffering is powerfully likened to the overwhelming, chaotic, and uncontrollable forces of the sea—specifically, waterspouts, waves, and billows. This natural imagery effectively conveys the feeling of being submerged, buffeted, and drowned by relentless trials. Furthermore, the phrase "all thy waves and thy billows are gone over me" employs Hyperbole, an exaggeration used not to deceive but to emphasize the extreme intensity and totality of the psalmist's suffering, conveying that he feels utterly consumed by his troubles and that no part of his being remains untouched by the deluge.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 42:7 speaks profoundly to the universal human experience of suffering and offers a crucial theological understanding of God's sovereignty within it. It highlights that even in the deepest despair, when life feels like an unending deluge, the believer can acknowledge God's hand, even if it is perceived as the source or permission of the "waterspouts" and "waves." This recognition is not necessarily an accusation but an admission of God's ultimate control over all circumstances, even those that threaten to overwhelm. The "deep calling unto deep" can be understood as the cry of human suffering reaching out to the unfathomable depths of God's being—a desperate plea for divine intervention, understanding, or comfort in the midst of incomprehensible pain. It affirms that expressing the full extent of one's anguish to God is not a sign of weak faith, but an act of raw, honest prayer within the covenant relationship, trusting that God hears even the cries from the abyss.
REFLECTION AND APPLICATION
Psalms 42:7 offers a profound articulation of human suffering, providing a language for the soul when it feels utterly submerged by life's difficulties. It assures us that it is permissible, even necessary, to express the full depth of our despair and feeling of being overwhelmed to God. When life's trials feel like "waves and billows" that threaten to drown us, this verse reminds us that God is sovereign over these "waters." Even in our deepest pain, our "deep" can call out to His "deep," acknowledging His vastness, power, and presence even when we feel utterly overwhelmed. It encourages believers to hold onto hope, even when feeling submerged, knowing that God is ultimately in control and will eventually bring deliverance, as the psalmist himself concludes in Psalms 42:11: "Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God." This verse invites us to bring our most chaotic inner storms before the God who calms the seas, trusting in His ultimate faithfulness and redemptive purposes.
Questions for Reflection
FAQ
Does "thy waterspouts" and "thy waves" mean God is punishing the psalmist?
Answer: Not necessarily. While "waves and billows" can certainly be metaphors for divine judgment in other biblical contexts, in Psalms 42:7, the possessive "thy" primarily emphasizes God's ultimate sovereignty and control over all things, including the natural forces and the trials of life. The psalmist is not explicitly confessing sin that warrants this specific punishment. Instead, he is expressing a profound sense of being overwhelmed by circumstances that God has permitted or ordained, acknowledging that nothing happens outside of God's purview. It's a recognition that even the most chaotic and distressing experiences are ultimately under the hand of the Almighty, rather than random occurrences. This perspective, though painful, provides a framework for hope, as the psalmist knows that the God who controls the "deep" and the "waterspouts" is also the one to whom he can cry out for deliverance and restoration, as evidenced by the recurring refrain of hope in Psalms 42:5 and Psalms 42:11.
CHRIST-CENTERED FULFILLMENT
Psalms 42:7, with its vivid portrayal of overwhelming suffering and the "deep calling unto deep," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the psalmist experiences the waves of despair and feels submerged by them, Jesus, the Son of God, truly entered into the deepest abyss of human suffering and divine judgment on our behalf. In the Garden of Gethsemane, Christ's soul was "overwhelmed with sorrow to the point of death" (Matthew 26:38), experiencing a spiritual anguish that mirrored, yet infinitely surpassed, the psalmist's lament. On the cross, the "waves and billows" of God's holy wrath against sin truly "went over" Him, as He bore the full weight of humanity's transgressions, crying out, "My God, my God, why hast thou forsaken me?" (Matthew 27:46). Yet, unlike the psalmist who still hoped for future deliverance, Christ's descent into the "deep" of death was a purposeful act of redemption, a willing sacrifice to conquer the very forces that overwhelm humanity. His glorious resurrection from the grave (Romans 6:4) demonstrates His ultimate victory over all the "waves and billows" of sin, death, and chaos. Therefore, when our "deep calleth unto deep," we do not merely cry out to a sovereign God who permits suffering, but to a compassionate High Priest who has Himself experienced the depths of human pain (Hebrews 4:15) and emerged victorious, offering us an anchor for our souls, firm and secure (Hebrews 6:19) in Him who has conquered the ultimate storm.