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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.
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 happened. When God enjoins mercy by day, then, immediately by night “his song is with me,” as if to say, So prompt will be the discharge of his command that, with his command given by day, it is possible for me to sing by night of the good things done to me.
Therefore follows: "The Lord will commend His loving-kindness in the day-time; and in the night-time will He declare it" [Psalm 42:8]. In tribulation no man has leisure to hear: attend, when it is well with you; hear, when it is well with you; learn, when you are in tranquillity, the discipline of wisdom, and store up the word of God as you do food. For in tribulation every one must be profited by what he heard in the time of security. For in prosperity God "commends to you His mercy," in case thou serve Him faithfully, for He frees you from tribulation; but it is "in the night" only that He "declares" His mercy to you, which He "commended" to you by day. When tribulation shall actually come, He will not leave you destitute of His help; He will show you that which He commended to you in the daytime is true. For it is written in a certain passage, "The mercy of the Lord is seasonable in the time of affliction, as clouds of rain in the time of drought." "The Lord has commended His loving-kindness in the day-time, and in the night will He declare it." He does not show that He is your Helper, unless tribulation come, from whence you must be rescued by Him who promised it to you "in the day-time." Therefore we are warned to be like "the ant." For just as worldly prosperity is signified by "the day," adversity by the night, so again in another way worldly prosperity is expressed by "the summer," adversity by the winter. And what is it that the ant does? She lays up in summer what will be useful to her in winter. Whilst therefore it is summer, while it is well with you, while you are in tranquillity, hear the word of the Lord. For how can it be that in the midst of these tempests of the world, you should pass through the whole of that sea, without suffering? How could it happen? To what mortal's lot has it fallen? If even it has been the lot of any, that very calm is more to be dreaded. "The Lord has commended His loving-kindness in the day-time, and in the night-time will He declare it."..."There is with me prayer unto the God of my life." This I make my business here; I who am the "hart thirsting and longing for the water-brooks," calling to mind the sweetness of that strain, by which I was led on through the tabernacle even to the house of God; while this "corruptible body presses down the soul," [Wisdom 9:15] there is yet with me "prayer unto the God of my life." For in order to making supplication unto God, I have not to buy anything from places beyond the sea; or in order that He may hear me, have I to sail to bring from a distance frankincense and perfumes, or have I to bring "calf or ram from the flock." There is "with me prayer to the God of my life." I have within a victim to sacrifice; I have within an incense to place on the altar; I have within a sacrifice wherewith to propitiate my God. "The sacrifice of God is a troubled spirit." What sacrifice of a "troubled spirit" I have within, hear.
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.
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SUMMARY
Psalms 42:8 presents a profound declaration of unwavering faith and confident expectation amidst deep spiritual distress. The psalmist, wrestling with feelings of abandonment and disquietude, anchors his hope in the Lord's continuous, sovereign outpouring of lovingkindness throughout the day and the divine inspiration of a song of praise even in the darkest hours of the night. This verse culminates in a resolute commitment to prayer, affirming God as the very source and sustainer of life, transforming lament into a powerful testament of enduring trust and intimate communion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 42:8 is rich with literary artistry that profoundly enhances its theological message. A prominent device is Parallelism, particularly antithetical and synthetic parallelism. The phrase "in the daytime" is juxtaposed with "in the night," creating an antithetical parallel that powerfully emphasizes the continuous, unbroken nature of God's care across all hours and circumstances, from light to darkness. The "song" in the night and "my prayer" unto God form a synthetic parallel, illustrating two complementary aspects of the believer's communion with God – receiving divine comfort and inspiration, and offering a human response of supplication and worship. Personification is evident in God "commanding" His lovingkindness, endowing an abstract quality (lovingkindness) with the agency of being ordered by a sovereign will. This imbues God's love with active, intentional, and authoritative power. Furthermore, the "song" in the night functions as a potent Metaphor for divine comfort, peace, or inspiration that transcends the darkness of suffering, transforming internal despair into an opportunity for praise, spiritual resilience, or a renewed sense of hope. The entire verse also exhibits Inclusio with the broader psalm, as the theme of seeking God in distress and finding hope is echoed throughout.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 42:8 stands as a powerful testament to God's unwavering chesed (covenantal lovingkindness) and His sovereign control over all circumstances. It beautifully illustrates the profound biblical truth that God's faithfulness is not contingent upon our fluctuating feelings or external conditions, but is a constant, active force in the lives of His people. The movement within the psalm from deep lament to anticipated praise, facilitated by God's promised presence day and night, encapsulates the transformative journey of faith where despair gives way to hope through persistent prayer and absolute trust in the "God of my life." This verse teaches that even in the deepest valleys of sorrow and spiritual darkness, God provides a "song" – an inner peace, a divine perspective, or a renewed reason for praise – that enables believers to endure and to continue their vital dialogue with Him. It underscores both the divine initiative in comforting His children and the human responsibility to respond in prayer and worship, recognizing God as the ultimate source of life and sustenance.
REFLECTION AND APPLICATION
Psalms 42:8 offers profound solace and a practical framework for cultivating enduring faith in the complexities of the modern world. It serves as a vital reminder that spiritual distress, feelings of abandonment, or overwhelming circumstances are not indicators of God's absence or disinterest. Rather, they are often profound opportunities to lean into the unchanging character of God, whose lovingkindness is commanded and constant, regardless of the time of day or the season of life. This verse calls us to cultivate a radical trust in God's sovereignty, believing that He actively orders His grace and favor into our lives, even when we cannot immediately perceive or feel it. It encourages a lifestyle of continuous, authentic communion, where prayer is not merely a last resort but an ongoing, vital conversation with the "God of our life" who sustains our very breath and existence. Furthermore, it challenges us to expect a "song in the night" – a divinely inspired peace, a glimmer of hope, or an unexpected reason for praise that emerges precisely from the crucible of suffering, transforming our lament into a powerful testimony of His enduring faithfulness and our resilient hope in Him.
Questions for Reflection
FAQ
What does it mean for God to "command his lovingkindness" in Psalms 42:8?
Answer: For God to "command his lovingkindness" (Hebrew: chêçêd) signifies His absolute sovereignty, intentionality, and active will in bestowing His faithful, covenantal love upon His people. It is not a passive hope or a mere feeling on God's part; rather, it is an authoritative, deliberate decree. Just as God commanded light into existence in Genesis 1:3, so too does He sovereignly ordain His steadfast love to manifest powerfully and consistently in the life of the believer. This highlights that God's chêçêd is not dependent on human merit, fluctuating emotions, or external circumstances, but is a deliberate, unwavering act of His divine will, ensuring His constant care and faithfulness. It provides immense assurance that God's love is a reliable, active force that He purposefully directs towards His children, transforming their circumstances and their inner state from despair to hope.
CHRIST-CENTERED FULFILLMENT
Psalms 42:8 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the perfect embodiment of God's "lovingkindness" (chêçêd), the very Word made flesh who "dwelt among us, full of grace and truth" (John 1:14). In Christ, God's steadfast love is not merely commanded from afar but is personally present, perfectly demonstrated, and eternally secured through His incarnate life, atoning death, and triumphant resurrection. Jesus, who endured the ultimate "night" of suffering, abandonment, and divine wrath on the cross, is the one who provides the "song in the night" for His followers. Through His indwelling Holy Spirit, He grants an unshakeable peace that "surpasses all understanding" (Philippians 4:7) and enables believers to sing praises even in the deepest affliction, as exemplified by Paul and Silas in prison (Acts 16:25). Furthermore, Jesus is truly "the God of my life," for "in him we live and move and have our being" (Acts 17:28). He is the source of eternal life (John 14:6) and the one through whom our prayers ascend to the Father, ensuring their efficacy as we "ask anything in [His] name" (John 14:13-14). Thus, the psalmist's longing for God's constant presence and the hope for a song in the night are fully realized in the person and work of Christ, who promises to be with us always, "even to the end of the age" (Matthew 28:20).