I cried to the LORD with my voice; with my voice to the LORD did I make my supplication.
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EXPOSITORY (ENGLISH BIBLE)I cried . . .—See Psalm 3:4, &c.Psalm 142:1-2. I cried unto the Lord, &c. — Hebrew, אזעק, I will cry unto the Lord — The words express the resolution he formed, when all human help failed, to have recourse again, as he often had had before, unto God in prayer, whom he had repeatedly made his refuge and strength, and found to be his present help in trouble. Unto the Lord did I make, &c. — Rather, will I make my supplication: I poured out, I will pour out my complaint — Namely, fully, fervently, and confidently. All these verses are in the future tense. “The state of David, in the cave of Adullam, was a state of utter destitution. Persecuted by his own countrymen, dismissed by Achish, and not yet joined by his own relations, or any other attendants, he took refuge in the cave, and was there alone. But in that disconsolate, and seemingly desperate situation, he desponded not. He had a friend in heaven into whose bosom he poured forth his complaint, and told him the sad story of his trouble and distress. When danger besetteth us around, and fear is on every side, let us follow the example of David, and that of a greater than David, who, when Jews and Gentiles conspired against him, and he was left all alone in the garden and on the cross, gave himself unto prayer.” — Horne.Psalm 3:4, where the language is the same. He uttered a loud and audible prayer, though he was alone. It was not a mental ejaculation, but he gave expression to his desires.
With my voice unto the Lord did I make my supplication - See Psalm 30:8. The Hebrew word rendered "did make my supplication," means to implore favor or mercy. It denotes the language of petition and entreaty, not the language of claim.
Ps 142:1-7. Maschil—(See on Ps 32:1, title). When he was in the cave—either of Adullam (1Sa 22:1), or En-gedi (1Sa 24:3). This does not mean that the Psalm was composed in the cave, but that the precarious mode of life, of which his refuge in caves was a striking illustration, occasioned the complaint, which constitutes the first part of the Psalm and furnishes the reason for the prayer with which it concludes, and which, as the prominent characteristic, gives its name.
2 I poured out my complaint before him; I shewed before him my trouble.
3 When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me.
4 I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul.
5 I cried unto thee, O Lord, I said, Thou art my refuge and my portion in the land of the living.
6 Attend unto my cry, for I am brought very low: deliver me from my persecutors; for they are stronger than I.
7 Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me.
"I cried unto the Lord with my voice." It was a cry of such anguish that he remembers it long after, and makes a record of it. In the loneliness of the cave he could use his voice as much as he pleased; and therefore he made its gloomy vaults echo with his appeals to heaven. When there was no soul in the cavern seeking his blood, David with all his soul was engaged in seeking his God. He felt it a relief to his heart to use his voice in his pleadings with Jehovah. There was a voice in his prayer when he used his voice for prayer, it was not vox et praeterea nihil It was a prayer vivo corde as well as viv voce. "With my voice unto the Lord did I make my supplication." He dwells upon the fact that he spoke aloud in prayer; it was evidently well impressed upon his memory, hence he doubles the word and says, "with my voice; with my voice." It is well when our supplications are such that we find pleasure in looking back upon them. He that is cheered by the memory of his prayers will pray again. See how the good man's appeal was to Jehovah only: he did not go round about to men, but he ran straight forward to Jehovah, his God. What true wisdom is here! Consider how the Psalmist's prayer grew into shape as he proceeded with it. He first poured out his natural longings, - "I cried;" and then he gathered up all his wits and arranged his thoughts, - "I made supplication." True prayers may differ in their diction, but not in their direction: an impromptu cry and a preconceived supplication must alike ascend towards the one prayer-hearing God, and he will accept each of them with equal readiness. The intense personality of the prayer is noteworthy: no doubt the Psalmist was glad of the prayers of others, but he was not content to be silent himself. See how everything is in the first person, - "I cried with my voice; with my voice did I make my supplication." It is good to pray in the plural - "Our Father," but in times of trouble we shall feel forced to change our note into "Let this cup pass from me."
"I poured out my complaint before him." His inward meditation filled his soul: the bitter water rose up to the brim; what was to be done? He must pour out the wormwood and the gall, he could not keep it in; he lets it run away as best It can, that so his heart may be emptied of the fermenting mixture. But he took care where he outpoured his complaint, lest he should do mischief, or receive an ill return. If he poured it out before man he might only receive contempt from the proud, hard-heartedness from the careless, or pretended sympathy from the false; and therefore he resolved upon an outpouring before God alone, since he would pity and relieve. The word is scarcely "complaint"; but even if it be so we may learn from this text that our complaint must never be of a kind that we dare not bring before God. We may complain to God, but not of God. When we complain it should not be before men, but before God alone. "I shewed before him my trouble." He exhibited his griefs to one who could assuage them: he did not fall into the mistaken plan of so many who publish their sorrows to those who cannot help them. This verse is parallel with the first; David first pours out his complaint, letting it flow forth in a natural, spontaneous manner, and then afterwards he makes a more elaborate show of his affliction; just as in Psalm 142:1 he began with crying, and went on to "make supplication." Praying men pray better as they proceed. Note that we do not show our trouble before the Lord that he may see it, but that we may see him. It is for our relief, and not for his information that we make plain statements concerning our woes: it does us much good to set out our sorrow in order, for much of it vanishes in the process, like a ghost which will not abide the light of day; and the rest loses much of its terror, because the veil of mystery is removed by a clear and deliberate stating of the trying facts. Pour out your thoughts and you will see what they are; show your trouble and the extent of it will be known to you: let all be done before the Lord, for in comparison with his great majesty of love the trouble will seem to be as nothing.
"When my spirit was overwhelmed within me, then thou knewest my path." The bravest spirit is sometimes sorely put to it. A heavy fog settles down upon the mind, and the man seems drowned and smothered in it; covered with a cloud, crushed with a lead, confused with difficulties, conquered by impossibilities. David was a hero, and yet his spirit sank: he could smite a giant down, but he could not keep himself up. He did not know his own path, nor feel able to bear his own burden. Observe his comfort: he looked away from his own condition to the ever-observant, all-knowing God; and solaced himself with the fact that all was known to his heavenly Friend. Truly it is well for us to know that God knows what we do not know. We lose our heads, but God never closes his eyes: our judgments lose their balance, but the eternal mind is always clear.
"In the way wherein I walked have they privily laid a snare for me." This the Lord knew at the time, and gave his servant warning of it. Looking back, the sweet singer is rejoiced that he had so gracious a Guardian, who kept him from unseen dangers. Nothing is hidden from God; no secret snare can hurt the man who dwells in the secret place of the Most High, for he shall abide under the shadow of the Almighty. The use of concealed traps is disgraceful to our enemies, but they care little to what tricks they resort for their evil purposes. Wicked men must find some exercise for their malice, and therefore when they dare not openly assail they will privately ensnare. They watch the gracious man to see where his haunt is, and there they set their trap; but they do it with great caution, avoiding all observation, lest their victim being forewarned should escape their toils. This is a great trial, but the Lord is greater still, and makes us to walk safely in the midst of danger, for he knows us and our enemies, our way and the snare which is laid in it. Blessed be his name.
continued...Either that of Adullam, 1 Samuel 22, or that of En-gedi, 1 Samuel 24. There he meditated this Psalm, which afterwards he more accurately composed and committed to writing.
with my voice unto the Lord did I make, my supplication: the same thing in other words; "crying" is explained by making "supplication", which is praying to the Lord in an humble manner for grace and mercy, and not pleading merit and worthiness.<
(a) David's patience and constant prayer to God condemns their wicked rage, who in their troubles either despair and murmur against God, or else seek other than God, to have relief in their miseries.
EXEGETICAL (ORIGINAL LANGUAGES)1. Aloud to Jehovah will I cry;
Aloud to Jehovah will I make supplication:
1, 2. The Psalmist’s resolve to seek relief by laying his distress before Jehovah.Verse 1. - I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication. "With my voice" means aloud, and therefore earnestly and pressingly (comp. Psalm 3:4; Psalm 27:7; Psalm 64:1; Psalm 77:1; Psalm 130:1, 2, etc.). Jeremiah 31:3, is equivalent to בּחסד, cum benignitate equals benigne. What is meant is, as in Job 6:14, what Paul (Galatians 6:1) styles πνεῦμα πραΰ́τητος. and הלם, tundere, is used of the strokes of earnest but well-meant reproof, which is called "the blows of a friend" in Proverbs 27:6. Such reproof shall be to him as head-oil (Psalm 23:5; Psalm 133:2), which his head does not despise. יני, written defectively for יניא, like ישּׁי, in Psalm 55:16, אבי, 1 Kings 21:29 and frequently; הניא (root נא, Arab. n', with the nasal n, which also expresses the negation in the Indo-Germanic languages) here signifies to deny, as in Psalm 33:10 to bring to nought, to destroy. On the other hand, the lxx renders μὴ λιπανάτω τὴν κεφαλήν μου, which is also followed by the Syriac and Jerome, perhaps after the Arabic nawiya, to become or to be fat, which is, however, altogether foreign to the Aramaic, and is, moreover, only used of fatness of the body, and in fact of camels. The meaning of the figure is this: well-meant reproof shall be acceptable and spiritually useful to him. The confirmation כּי־עוד וגו follows, which is enigmatical both in meaning and expression. This עוד is the cipher of a whole clause, and the following ו is related to this עוד as the Waw that introduces the apodosis, not to כּי as in 2 Chronicles 24:20, since no progression and connection is discernible if כי is taken as a subordinating quia. We interpret thus: for it is still so (the matter still stands thus), that my prayer is against their wickednesses; i.e., that I use no weapon but that of prayer against these, therefore let me always be in that spiritual state of mind which is alive to well-meant reproof. Mendelssohn's rendering is similar: I still pray, whilst they practise infamy. On עוד ו cf. Zechariah 8:20 עוד אשׁר (vid., Khler), and Proverbs 24:27 אחר ו. He who has prayed God in Psalm 141:3 to set a watch upon his mouth is dumb in the presence of those who now have dominion, and seeks to keep himself clear of their sinful doings, whereas he willingly allows himself to be chastened by the righteous; and the more silent he is towards the world (see Amos 5:13), the more constant is he in his intercourse with God. But there will come a time when those who now behave as lords shall fall a prey to the revenge of the people who have been misled by them; and on the other hand, the confession of the salvation, and of the order of the salvation, of God, that has hitherto been put to silence, will again be able to make itself freely heard, and find a ready hearing.
As Psalm 141:6 says, the new rulers fall a prey to the indignation of the people and are thrown down the precipices, whilst the people, having again come to their right mind, obey the words of David and find them pleasant and beneficial (vid., Proverbs 15:26; Proverbs 16:24). נשׁמטוּ is to be explained according to 2 Kings 9:33. The casting of persons down from the rock was not an unusual mode of execution (2 Chronicles 25:12). ידי־סלע are the sides (Psalm 140:6; Judges 11:26) of the rock, after which the expression ἐχόμενα πέτρας of the lxx, which has been misunderstood by Jerome, is intended to be understood;
(Note: Beda Pieringer in his Psalterium Romana Lyra Radditum (Ratisbonae 1859) interprets κατεπόθησαν ἐχόμενα πέτρας οἱ κραταιοὶ τὐτῶν, absorpti, i.e., operti sunt loco ad petram pertinente signiferi turpis consilii eorum.)
they are therefore the sides of the rock conceived of as it were as the hands of the body of rock, if we are not rather with Bttcher to compare the expressions בּידי and על־ידי construed with verbs of abandoning and casting down, Lamentations 1:14; Job 16:11, and frequently. In Psalm 141:7 there follows a further statement of the issue on the side of David and his followers: instar findentis et secantis terram (בּקע with Beth, elsewhere in the hostile signification of irrumpere) dispersa sunt ossa nostra ad ostium (לפי as in Proverbs 8:3) orci; Symmachus: ὥσπερ γεωργὸς ὅταν ῥήσσῃ τὴν τὴν, οὕτως ἐσκορπίσθη τὰ ὀστᾶ ἡμῶν εἰς στόμα ᾅδου; Quinta: ὡς καλλιεργῶν καὶ σκάπτων ἐν τῇ γῇ κ. τ. λ. Assuming the very extreme, it is a look of hope into the future: should his bones and the bones of his followers be even scattered about the mouth of Shel (cf. the Syrian picture of Shel: "the dust upon its threshold ‛al-escûfteh," Deutsche Morgenlnd. Zeitschrift, xx. 513), their soul below, their bones above - it would nevertheless be only as when on in ploughing cleaves the earth; i.e., they do not lie there in order that they may continue lying, but that they may rise up anew, as the seed that is sown sprouts up out of the upturned earth. lxx Codd. Vat. et Sinait. τὰ ὀστᾶ ἡμῶν, beside which, however, is found the reading αὐτῶν (Cod. Alex. by a second hand, and the Syriac, Arabic, and Aethiopic versions), as Bttcher also, pro ineptissimo utcunque, thinks עצמינו must be read, understanding this, according to 2 Chronicles 25:12 extrem., of the mangled bodies of those cast down from the rock. We here discern the hope of a resurrection, if not directly, at least (cf. Oehler in Herzog's Real-Encyclopdie, concluding volume, S. 422) as am emblem of victory in spite of having succumbed. That which authorizes this interpretation lies in the figure of the husbandman, and in the conditional clause (Psalm 141:8), which leads to the true point of the comparison; for as a complaint concerning a defeat that had been suffered: "so are our bones scattered for the mouth of the grave (in order to be swallowed up by it)," Psalm 141:7, would be alien and isolated with respect to what precedes and what follows.
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