Psalm 142:1
I cry aloud to the LORD; I lift my voice to the LORD for mercy.
I cry aloud
The phrase "I cry aloud" in Psalm 142:1 reflects a deep, vocal expression of distress and supplication. The Hebrew root for "cry" is "זָעַק" (za'aq), which conveys a sense of shouting or calling out with intensity. This is not a silent prayer but a vocal plea, emphasizing the urgency and desperation of the psalmist's situation. Historically, crying aloud in prayer was a common practice in ancient Israel, signifying earnestness and a desire for God's immediate attention. This act of crying out is a demonstration of faith, acknowledging that God hears and responds to the cries of His people.

to the LORD
The phrase "to the LORD" identifies the recipient of the psalmist's cry. The Hebrew word for "LORD" is "יהוה" (YHWH), the sacred and personal name of God, often rendered as "Yahweh." This name signifies God's eternal presence and covenant relationship with His people. By directing his cry to the LORD, the psalmist is appealing to the One who is both sovereign and intimately involved in the lives of His followers. This reflects a deep trust in God's character and His ability to intervene in human affairs.

I lift my voice
"Lifting one's voice" is a metaphorical expression indicating the act of prayer or supplication. The Hebrew root "נָשָׂא" (nasa) means "to lift, carry, or bear." In this context, it suggests an intentional act of raising one's voice to God, symbolizing the elevation of one's concerns and burdens to the divine realm. This phrase underscores the psalmist's active engagement in seeking God's help, demonstrating a reliance on divine intervention rather than human solutions.

to the LORD for mercy
The plea "to the LORD for mercy" highlights the psalmist's request for God's compassion and grace. The Hebrew word for "mercy" is "חֵן" (chen), which can also be translated as "favor" or "grace." This appeal for mercy acknowledges human frailty and the need for divine kindness and forgiveness. In the biblical context, God's mercy is a recurring theme, reflecting His loving and forgiving nature. The psalmist's request for mercy is a humble admission of dependence on God's benevolence and a recognition of His power to deliver and restore.

Persons / Places / Events
1. David
The author of this psalm, traditionally believed to be King David, who often found himself in distressing situations, seeking God's help.

2. The Cave
This psalm is often associated with David's time hiding in a cave, possibly the Cave of Adullam, as he fled from King Saul.

3. The LORD (Yahweh)
The covenant name of God, to whom David directs his cries for help and mercy.
Teaching Points
The Power of Vocal Prayer
David's example shows the importance of vocalizing our prayers, which can help us articulate our needs and emotions before God.

Seeking God's Mercy
In times of distress, like David, we should seek God's mercy, acknowledging our dependence on His grace and compassion.

God as Our Refuge
David's cry from the cave reminds us that God is our ultimate refuge, even when we feel trapped or isolated.

Honesty in Prayer
David's raw and honest plea encourages us to be transparent with God about our struggles and fears.

Faith in God's Response
Despite his dire circumstances, David's cry reflects a faith that God hears and will respond to his plea for mercy.
Bible Study Questions
1. How does David's situation in the cave influence the tone and content of his prayer in Psalm 142:1?

2. In what ways can vocalizing our prayers, as David did, impact our relationship with God?

3. How does the concept of God as a refuge in Psalm 142 relate to other scriptures that describe God as a protector?

4. What can we learn from David's approach to seeking mercy that can be applied to our own prayer life?

5. How does the assurance of God's mercy in Psalm 142:1 encourage us to approach Him with our own needs and struggles?
Connections to Other Scriptures
1 Samuel 22:1-2
This passage describes David's time in the Cave of Adullam, providing context for his cry to the Lord in Psalm 142.

Psalm 57
Another psalm attributed to David during his time in the cave, expressing trust in God's protection.

Hebrews 4:16
Encourages believers to approach God's throne of grace with confidence, similar to David's plea for mercy.

Philippians 4:6-7
Advises believers to present their requests to God, echoing David's practice of crying out to the Lord.
A Cry for DeliveranceC. Short Psalm 142:1-7
David's Prayer in the CavePsalm 142:1-7
David's Prayer in the CaveA. Whyte, D. D.Psalm 142:1-7
Religion in the Trials of LifeHomilistPsalm 142:1-7
When My Spirit was OverwhelmedS. Conway Psalm 142:1-7
People
David, Psalmist
Places
Jerusalem
Topics
Aloud, 142, Cave, Contemplation, Cried, Cry, David, Entreat, Grace, Gt, Hole, Instruction, Lift, Lt, Maschil, Maskil, Mercy, Prayer, Rock, Supplication, Voice
Dictionary of Bible Themes
Psalm 142:

     4218   cave

Psalm 142:1-3

     6688   mercy, demonstration of God's

Psalm 142:1-7

     5088   David, character
     8610   prayer, asking God

Library
February the First the Soul in Prison
"Bring my soul out of prison!" --PSALM cxlii. I too, have my prison-house, and only the Lord can deliver me. There is the prison-house of sin. It is a dark and suffocating hole, without friendly light or morning air. And it is haunted by such affrighting shapes, as though my iniquities had incarnated themselves in ugly and repulsive forms. None but the Lord can bring me out. And there is the prison-house of sorrow. My griefs sometimes wrap me about like cold confining walls, which have neither
John Henry Jowett—My Daily Meditation for the Circling Year

Out of the Deep of Loneliness, Failure, and Disappointment.
My heart is smitten down, and withered like grass. I am even as a sparrow that sitteth alone on the housetop--Ps. cii. 4, 6. My lovers and friends hast Thou put away from me, and hid mine acquaintance out of my sight--Ps. lxxviii. 18. I looked on my right hand, and saw there was no man that would know me. I had no place to flee unto, and no man cared for my soul. I cried unto Thee, O Lord, and said, Thou art my Hope. When my spirit was in heaviness, then Thou knewest my path.--Ps. cxlii. 4, 5.
Charles Kingsley—Out of the Deep

The Ceaselessness of Prayer
The Ceaselessness of Prayer Prayer as Christian freedom, and prayer as Christian life--these are two points I would now expand. I. First, as to the moral freedom involved and achieved in prayer. Prayer has been described as religion in action. But that as it stands is not a sufficient definition of the prayer which lives on the Cross. The same thing might be said about the choicest forms of Christian service to humanity. It is true enough, and it may carry us far; but only if we become somewhat
P. T. Forsyth—The Soul of Prayer

The Theology of St. Hilary of Poitiers.
This Chapter offers no more than a tentative and imperfect outline of the theology of St. Hilary; it is an essay, not a monograph. Little attempt will be made to estimate the value of his opinions from the point of view of modern thought; little will be said about his relation to earlier and contemporary thought, a subject on which he is habitually silent, and nothing about the after fate of his speculations. Yet the task, thus narrowed, is not without its difficulties. Much more attention, it is
St. Hilary of Poitiers—The Life and Writings of St. Hilary of Poitiers

Question of the Contemplative Life
I. Is the Contemplative Life wholly confined to the Intellect, or does the Will enter into it? S. Thomas, On the Beatific Vision, I., xii. 7 ad 3m II. Do the Moral Virtues pertain to the Contemplative Life? S. Augustine, Of the City of God, xix. 19 III. Does the Contemplative Life comprise many Acts? S. Augustine, Of the Perfection of Human Righteousness, viii. 18 " Ep., cxxx. ad probam IV. Does the Contemplative Life consist solely in the Contemplation of God, or in the Consideration
St. Thomas Aquinas—On Prayer and The Contemplative Life

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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