Psalm 142:5
I cry to You, O LORD: "You are my refuge, my portion in the land of the living."
I cry to You, O LORD
The phrase begins with a personal and direct appeal to God, emphasizing the psalmist's deep sense of need and dependence. The Hebrew word for "cry" is "za'aq," which conveys a sense of urgency and desperation. This is not a casual request but a heartfelt plea. The use of "O LORD" refers to the covenant name of God, "Yahweh," highlighting a personal relationship and trust in God's faithfulness and sovereignty. Historically, this reflects the psalmist's understanding of God as a personal deity who is intimately involved in the lives of His people.

I say, 'You are my refuge,'
The declaration "You are my refuge" is a profound statement of faith and trust. The Hebrew word for "refuge" is "machaseh," which denotes a place of safety and protection. In ancient times, a refuge was a place where one could find shelter from danger or distress. This metaphor illustrates the psalmist's belief that God is a safe haven amidst life's trials. It reflects a deep-seated confidence in God's ability to protect and sustain, a theme that resonates throughout the Psalms.

my portion in the land of the living
The term "portion" in Hebrew is "cheleq," which can mean a share or inheritance. This suggests that the psalmist views God as his ultimate inheritance and source of sustenance. In the "land of the living," a phrase that signifies life on earth, the psalmist acknowledges that true fulfillment and security come from God alone. This reflects a theological understanding that transcends material possessions or earthly status, focusing instead on a spiritual inheritance that is eternal and unshakeable.

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

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

3. The LORD (Yahweh)
The covenant name of God, to whom David cries out for help and refuge.

4. The Land of the Living
A phrase indicating the realm of the living, as opposed to the realm of the dead, emphasizing God's provision and presence in this life.
Teaching Points
God as Our Refuge
In times of distress, we can turn to God as our ultimate refuge. Just as David sought safety in God, we too can find peace and protection in His presence.

God as Our Portion
Recognizing God as our portion means acknowledging Him as our ultimate source of satisfaction and provision. In a world that often seeks fulfillment in material things, we are reminded to find our contentment in God alone.

Crying Out to God
David's example of crying out to God in his time of need teaches us the importance of prayer and honest communication with God. We are encouraged to bring our troubles and fears before Him.

Living in the Land of the Living
While we look forward to eternal life, God is also our portion in this life. We are called to live with the awareness of His presence and provision in our daily lives.
Bible Study Questions
1. How does understanding God as a refuge change the way you approach difficult situations in your life?

2. In what ways can you make God your portion in the "land of the living" amidst the distractions of modern life?

3. Reflect on a time when you cried out to God in distress. How did you experience His presence or provision during that time?

4. How can the assurance of God being your refuge and portion influence your contentment and peace in daily living?

5. Consider other biblical figures who found refuge in God. How do their accounts inspire you to trust in God's protection and provision?
Connections to Other Scriptures
Psalm 46:1
This verse also speaks of God as a refuge and strength, a very present help in trouble, reinforcing the theme of God as a refuge.

Lamentations 3:24
Echoes the sentiment of God being one's portion, highlighting reliance on God amidst suffering.

Hebrews 13:5-6
Encourages believers to be content with what they have, for God has promised never to leave or forsake them, similar to the assurance of God being our portion.

2 Samuel 22:3
David again refers to God as his rock and fortress, a consistent theme throughout his life and writings.
God in Christ, the Believer's Refuge and PortionT. Boston, D. D.Psalm 142:5
Pleading What We Said to the LordS. Conway Psalm 142:5
The Soul's Rights in GodR. Tuck Psalm 142:5
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
Cried, Cry, Heritage, O, Portion, Refuge, Safe
Dictionary of Bible Themes
Psalm 142:5

     1205   God, titles of
     5701   heir
     5705   inheritance, spiritual

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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