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Expositor's Bible Commentary Psalm 42:1 To the chief Musician, Maschil, for the sons of Korah. As the hart panteth after the water brooks, so panteth my soul after thee, O God. Psalm 42:1-11 , Psalm 43:1-5 THE second book of the Psalter is characterised by the use of the Divine name "Elohim" instead of "Jehovah." It begins with a cluster of seven psalms (reckoning Psalm 42:1-11 ; Psalm 43:1-5 , as one) of which the superscription is most probably regarded as ascribing their authorship to "the sons of Korach." These were Levites, and (according to 1 Chronicles 9:19 seq.) the office of keepers of the door of the sanctuary had been hereditary in their family from the time of Moses. Some of them were among the faithful adherents of David at Ziklag, { 1 Chronicles 12:6 } and in the new model of worship inaugurated by him the Korachites were doorkeepers and musicians. They retained the former office in the second Temple. { Nehemiah 11:19 } The ascription of authorship to a group is remarkable, and has led to the suggestion that the superscription does not specify the authors, but the persons for whose use the psalms in question were composed. The Hebrew would bear either meaning; but if the latter is adopted, all these psalms are anonymous. The same construction is found in Book 1 in Psalm 25:1-22 ; Psalm 26:1-12 ; Psalm 27:1-14 ; Psalm 28:1-9 ; Psalm 35:1-28 ; Psalm 37:1-40 where it is obviously the designation of authorship, and it is naturally taken to have the same force in these Korachite psalms. It has been ingeniously conjectured by Delitzsch that the Korachite psalms originally formed a separate collection entitled "Songs of the Sons of Korach," and that this title afterwards passed over into the superscriptions when they were incorporated in the Psalter. It may have been so, but the supposition is unnecessary. It was not exactly literary fame which psalmists hungered for. The actual author, as one of a band of kinsmen who worked and sang together, would, not unnaturally, be content to sink his individuality and let his song go forth as that of the band. Clearly the superscriptions rested upon some tradition or knowledge, else defective information would not have been acknowledged as it is in this one; but some name would have been coined to fill the gap. The two psalms ( Psalm 42:1-11 , Psalm 43:1-5 ) are plainly one. The absence of a title for the second, the identity of tone throughout, the recurrence of several phrases, and especially of the refrain, put this beyond doubt. The separation, however, is old, since it is found in the LXX. It is useless to speculate on its origin. There is much in the psalms which favours the hypothesis that the author was a Korachite companion of David’s in his flight before Absalom; but the locality, described as that of the singer, does not entirely correspond to that of the king’s retreat, and the description of the enemies is not easily capable of application in all points to his foes. The house of God is still standing, the poet has been there recently, and hopes soon to return and render praise. Therefore the psalm must be pre-exilic; and while there is no certainty attainable as to date, it may at least be said that the circumstances of the singer present more points of contact with those of the supposed Korachite follower of David’s fortunes on the uplands across Jordan than with those of any other of the imaginary persons to whom modern criticism has assigned the poem. Whoever wrote it has given immortal form to the longings of the soul after God. He has fixed forever and made melodious a sigh. The psalm falls into three parts, each closing with the same refrain. Longings and tears, remembrances of festal hours passed in the sanctuary melt the singer’s soul, while taunting enemies hiss continual sarcasms at him as forsaken by his God. But his truer self silences these lamentations, and cheers the feebler "soul" with clear notes of trust and hope, blown in the refrain, like some trumpet clang rallying dispirited fugitives to the fight. The stimulus serves for a moment; but once more courage fails, and once more, at yet greater length and with yet sadder tones, plaints and longings are wailed forth. Once more, too, the higher self repeats its half-rebuke, half-encouragement. So ends the first of the psalms; but obviously it is no real ending, for the victory over fear is not won, and longing has not become blessed. So once more the wave of emotion rolls over the psalmist, but with a new aspect which makes all the difference. He prays now; he had only remembered and complained and said that he would pray before. Therefore now he triumphs, and though he still is keenly conscious of his enemies, they appear but for a moment, and though he still feels that he is far from the sanctuary, his heart goes out in hopeful visions of the gladness of his return thither, and he already tastes the rapture of the joy that will then flood his heart. Therefore the refrain comes for a third time; and this time the longing, trembling soul continues at the height to which the better self has lifted it, and silently acknowledges that it need not have been cast down. Thus the whole song is a picture of a soul climbing, not without backward slips, from the depths to the heights, or, in another aspect, of the transformation of longing into certainty of fruition, which is itself fruition after a kind. Perhaps the singer had seen, during his exile on the eastern side of Jordan, some gentle creature, with open mouth and heaving flanks, eagerly seeking in dry wadies for a drop of water to cool her outstretched tongue; and the sight had struck on his heart as an image of himself longing for the presence of God in the sanctuary. A similar bit of local colour is generally recognised in Psalm 42:7 . Nature reflects the poet’s moods, and overmastering emotion sees its own analogues everywhere. That lovely metaphor has touched the common heart as few have done, and the solitary singer’s plaint has fitted all devout lips. Injustice is done it, if it is regarded merely as the longing of a Levite for approach to the sanctuary. No doubt the psalmist connected communion with God and presence in the Temple more closely together than they should do who have heard the great charter, "neither in this mountain, nor in Jerusalem"; but, however the two things were coupled in his mind, they were sufficiently separate to allow of approach by longing and prayer while distant in body, and the true object of yearning was not access to the Temple, but communion with the God of the Temple. The "soul" is feminine in Hebrew, and is here compared to the female deer, for "pants" is the feminine form of the verb, though its noun is masculine. It is better therefore to translate "hind" than "hart." The "soul" is the seat of emotions and desires. It "pants" and "thirsts," is "cast down" and disquieted; it is "poured out"; it can be bidden to "hope." Thus tremulous, timid, mobile, it is beautifully compared to a hind. The true object of its longings is always God, however little it knows for what it is thirsting. But they are happy in their very yearnings who are conscious of the true direction of these, and can say that it is God for whom they are athirst. All unrest of longing, all fever of thirst, all outgoings of desire, are feelers put out blindly, and are only stilled when they clasp Him. The correspondence between man’s needs and their true object is involved in that name "the living God"; for a heart can rest only in one all-sufficient Person, and must have a heart to throb against. Neither abstractions nor dead things can still its cravings. That which does must be living. But no finite being can still them; and after all sweetnesses of human loves and helps of human strengths the soul’s thirst remains unslaked, and the Person who is enough must be the living God. The difference between the devout and the worldly man is just that the one can only say, "My soul pants and thirsts," and the other can add "after Thee, O God." This man’s longing was intensified by his unwilling exile from the sanctuary, a special privation to a door keeper of the Temple. His situation and mood closely resemble those in another Korachite psalm ( Psalm 84:1-12 ), in which, as here, the soul "faints for the courts of the Lord," and as here the panting hind, so there the glancing swallows flitting about the eaves are woven into the song. Unnamed foes taunt the psalmist with the question, "Where is thy God?" There is no necessity to conclude that these were heathens, though the taunt is usually put into heathen lips { Psalm 79:10 ; Psalm 52:2 } but it would be quite as natural from co-religionists, flouting his fervour and personal grasp of God and taking his sorrows as tokens of God’s abandonment of him. That is the world’s way with the calamities of a devout man, whose humble cry, "My God," it resents as presumption or hypocrisy. But even these bitter sarcasms are less bitter than the remembrance of "happier things," which is his "sorrow’s crown of sorrow." Yet, with the strange but universal love of summoning up remembrance of departed joys, the psalmist finds a certain pleasure in the pain of recalling how he. a Levite, led the festal march to the Temple, and in listening in fancy again to the shrill cries of joy which broke from the tumultuous crowd. The form of the verbs "remember" and "pour out" in Psalm 42:4 indicates set purpose. The higher self arrests this flow of self-pity and lamentation. The feminine soul has to give account of her moods to calmer judgment, and to be lifted and steadied by the strong spirit. The preceding verses have given ample reason why she has been dejected, but now she is summoned to repeat them to a judicial ear. The insufficiency of the circumstances described to warrant the vehement emotions expressed is implied in the summons. Feeling has to vindicate its rationality or to suppress itself, and its grounds have often only to be stated to the better self, to be found altogether disproportioned to the storm they have raised. It is a very elementary but necessary lesson for the conduct of life that emotion of all sorts, sad or glad, religious or other, needs rigid scrutiny and firm control, sometimes stimulating and sometimes chilling. The true counterpoise to its excess lies in directing it to God and in making Him the object of hope and patient waiting. Emotion varies, but God is the same. The facts on which faith feeds abide while faith fluctuates. The secret of calm is to dwell in that inner chamber of the secret place of the Most High, which whoso inhabits "heareth not the loud winds when they call," and is neither dejected nor uplifted, neither disturbed by excessive joys nor torn by anxieties. Psalm 42:5 has the refrain in a form slightly different from that of the other two instances of its occurrence. { Psalm 42:11 and Psalm 43:5 } But probably the text is faulty. The shifting of the initial word of Psalm 42:6 to the end of Psalm 42:5 , and the substitution of My for His, bring the three refrains into line, and avoid the harsh expression "help of His countenance." Since no reason for the variation is discernible, and the proposed slight change of text improves construction and restores uniformity, it is probably to be adopted. If it is, the second part of the psalm is also conformed to the other two in regard to its not beginning with the Divine name. The break in the clouds is but momentary, and the grey wrack fills the sky once more. The second part of the psalm takes up the question of the refrain, and first reiterates with bitter emphasis that the soul is bowed down, and then pours out once more the stream of reasons for dejection. But the curb has not been applied quite in vain, for throughout the succeeding verses there is a striking alternation of despondency and hope. Streaks of brightness flash through the gloom. Sorrow is shot with trust. This conflict of opposite emotions is the characteristic of the second part of the psalm, while that of the first part is an all but unrelieved predominance of gloom, and that of the third an all but undisputed victory of sunshine. Naturally this transition strophe is marked by the mingling of both. In the former part, memory was the handmaid of sorrow, and came involuntarily, and increased the singer’s pain; but in this part he makes an effort of will to remember, and in remembrance finds an antidote to sorrow. To recall past joys adds stings to present grief, but to remember God brings an anodyne for the smart. The psalmist is far from the sanctuary, but distance does not hinder thought. This man’s faith was not so dependent on externals that it could not come close to God while distant from His temple. It had been so far strengthened by the encouragement of the refrain that the reflux of sadness at once rouses it to action. "My soul is cast down; therefore let me remember Thee." With wise resolve he finds in dejection a reason for nestling closer to God. In reference to the description of the psalmist’s locality, Cheyne beautifully says, "The preposition ‘from’ is chosen (rather than ‘in’) with a subtle purpose. It suggests that the psalmist’s faith will bridge over the interval between himself and the sanctuary: ‘I can send my thoughts to Thee from the distant frontier"’ ( in loc .). The region intended seems to be "the northeastern corner of Palestine, near the lower slopes of Hermons" (Cheyne. u.s.). The plural "Hermons" is probably used in reference to the group of crests. "Mizar" is probably the name of a hill otherwise unknown, and specifies the singer’s locality more minutely, though not helpfully to us. Many ingenious attempts have been made to explain the name either as symbolical or as a common noun, and not a proper name, but these need not be dealt with here. The locality thus designated is too far north for the scene of David’s retreat before Absalom, unless we give an unusual southward extension to the names; and this makes a difficulty in the way of accepting the hypothesis of the author’s having been in his retinue. The twofold emotions of Psalm 42:6 recur in Psalm 42:7-8 , where we have first renewed despondency and then reaction into hope. The imagery of floods lifting up their voices, and cataracts sounding as they fall, and breaking waves rolling over the half-drowned psalmist has been supposed to be suggested by the scenery in which he was; but the rushing noise of Jordan in its rocky bed seems scarcely enough to deserve being described as "flood calling to flood," and "breakers and rollers" is an exaggeration if applied to any commotion possible on such a stream. The imagery is so usual that it needs no assumption of having been occasioned by the poet’s locality. The psalmist paints his calamities as storming on him in dismal continuity, each "flood" seeming to summon its successor. They rush upon him, multitudinous and close following; they pour down on him as with the thunder of descending cataracts; they overwhelm him like the breakers and rollers of an angry ocean. The bold metaphors are more striking when contrasted with the opposite ones of the first part. The dry and thirsty land there and the rush of waters here mean the same thing, so flexible is nature in a poet’s hands. Then follows a gleam of hope, like a rainbow spanning the waterfall. With the alternation of mood already noticed as characteristic, the singer looks forward, even from the midst of overwhelming seas of trouble, to a future day when God will give His angel, Mercy or Lovingkindness, charge concerning him and draw him out of many waters. That day of extrication will surely be followed by a night of music and of thankful prayer (for supplication is not the only element in prayer) to Him who by His deliverance has shown Himself to be the "God of" the rescued man’s "life." The epithet answers to that of the former part, "the living God," from which it differs by but one additional letter. He who has life in Himself is the Giver and Rescuer of our lives, and to Him they are to be rendered in thankful sacrifice. Once more the contending currents meet in Psalm 42:9 and Psalm 42:10 , in the former of which confidence and hope utter themselves in the resolve to appeal to God and in the name given to Him as "my Rock"; while another surge of despondency breaks, in the question in which the soul interrogates God, as the better self had interrogated her, and contrasts almost reproachfully God’s apparent forgetfulness, manifested by His delay in deliverance with her remembrance of Him. It is not a question asked for enlightenment’s sake but is an exclamation of impatience, if not of rebuke. Psalm 42:10 repeats the enemies’ taunt, which is there represented as like crushing blows which broke the bones. And then once more above this conflict of emotion soars the clear note of the refrain, summoning to self-command, calmness, and unfaltering hope. But the victory is not quite won, and therefore Psalm 43:1-5 , follows. It is sufficiently distinct in tone to explain its separation from the preceding, inasmuch as it is prayer throughout, and the note of joy is dominant, even while an undertone of sadness links it with the previous parts. The unity is vouched by the considerations already noticed, and by the incompleteness of Psalm 42:1-11 without such triumphant close and of Psalm 43:1-5 without such despondent beginning. The prayer of Psalm 43:1-2 , blends the two elements, which were at war in the second part; and for the moment the darker is the more prominent. The situation is described as in the preceding parts. The enemy is called a "loveless nation." The word rendered "loveless" is compounded of the negative prefix and the word which is usually found with the meaning of "one whom God favours," or visits with lovingkindness. It has been much disputed whether its proper signification is active (one who shows lovingkindness) or passive (one who receives it). But, considering that lovingkindness is in the Psalter mainly a Divine attribute, and that, when a human excellence, it is regarded as derived from and being the echo of experienced Divine mercy, it is best to take the passive meaning as the principal, though sometimes, as unmistakably here, the active is more suitable. These loveless people are not further defined, and may either have been Israelites or aliens. Perhaps there was one "man" of special mischief prominent among them, but it is not safe to treat that expression as anything but a collective. Psalm 43:2 looks back to Psalm 42:9 , the former clause in each verse being practically equivalent, and the second in 43 ( Psalm 43:2 ), being a quotation of the second in Psalm 42:9 , with a variation in the form of the verb to suggest more vividly the picture of weary, slow, dragging gait, fit for a man clad in mourning garb. But the gloomier mood has shot its last bolt. Grief which finds no fresh words is beginning to dry up. The stage of mechanical repetition of complaints is not far from that of cessation of them. So the higher mood conquers at last, and breaks into a burst of joyous petition, which passes swiftly into realisation of the future joys whose coming shines thus far off. Hope and trust hold the field. The certainty of return to the Temple overbears the pain of absence from it, and the vivid realisation of the gladness of worshipping again at the altar takes the place of the vivid remembrance of former festal approach thither. It is the prerogative of faith to make pictures drawn by memory pale beside those painted by hope. Light and Troth- i.e. , Lovingkindness and Faithfulness in fulfilling promises-are like two angels, despatched from the presence-chamber of God, to guide with gentleness the exile’s steps. That is to say, because God is mercy and faithfulness, the return of the psalmist to the home of his heart is sure. God being what He is, no longing soul can ever remain unsatisfied. The actual return to the Temple is desired because thereby new praise will be occasioned. Not mere bodily presence there, but that joyful outpouring of triumph and gladness, is the object of the psalmist’s longing. He began with yearning after the living God. In his sorrow he could still think of Him at intervals as the help of his countenance and call Him "my God." He ends with naming Him "the gladness of my joy." Whoever begins as he did will finish where he climbed. The refrain is repeated for a third time, and is followed by no relapse into sadness. The effort of faith should be persistent, even if old bitternesses begin again and "break the low beginnings of content"; for, even if the wild waters burst through the dam once and again, they do not utterly wash it away, and there remains a foundation on which it may be built up anew. Each swing of the gymnast lifts him higher until he is on a level with a firm platform on which he can spring and stand secure. Faith may have a long struggle with fear, but it will have the last word, and that word will be "the help of my countenance and my God." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

As the heart panteth after the water brooks, so panteth my soul after Thee, O God. Psalm 42 The Korachite psalms A. Maclaren, D. D. The second book of the Psalter, characterized by the use of the Divine name "Elohim" instead of "Jehovah," begins with a cluster of seven psalms (reckoning Psalm 42 . and 43, as one), of which the superscription is most probably regarded as ascribing their authorship to "the sons of Korach." These were Levites, and ( 1 Chronicles 9:19 , etc.) the office of keepers of the door of the sanctuary had been hereditary in their family from the time of Moses. Some of them were among the faithful adherents of David at Ziklag ( 1 Chronicles 12:6 ), and in the new model of worship inaugurated by him the Korachites were doorkeepers and musicians. They retained the former office in the second Temple (Nell. 11:19). The ascription of authorship to a group is remarkable, and has led to the suggestion that the superscription does not specify the authors, but the persons for whose use the psalms in question were composed. The Hebrew would bear either meaning; but if the later is adopted, all these psalms are anonymous. The same construction is found in Book I. in Psalm 25 .-28, 35., 37., where it is obviously the designation of authorship, and it is naturally taken to have the same force in these Korachite psahns. It has been conjectured by Delitzsch that the Korachite Psalms originally formed a separate collection entitled "Songs of the Sons of Korach," and that this title afterwards passed over into the superscriptions when they were incorporated in the Psalter. The supposition is unnecessary. It was not literary fame which psalmists hungered for. The actual author, as one of a band of kinsmen who worked and sang together, would, not unnaturally, be content to sink his individuality and let his songs go forth as that of the band. Clearly the superscriptions rested upon some tradition or knowledge, else defective information would not have been acknowledged as it is in this one; but some name would have been coined to fill the gap. ( A. Maclaren, D. D. ) Over the aqueducts of water James Nell, M. A. The Hebrew term is apheek; and in the original the clause reads, al apheekaiyrnayim , which may be translated, "over the aqueducts of water." "Aqueducts are, and always must have been, very common in Palestine, not only for bringing water to waterless towns, but also for the purpose of irrigating gardens. Ruined remains of these structures are to be found everywhere throughout the country. It seems certain that there must have been a familiar technical term for them in Hebrew, and that the writers of the Bible, who draw their imagery so largely from the features of garden culture, must have referred to these precious water-channels. One word in Hebrew, the sense of which seems to have been entirely overlooked, must plainly have borne this meaning, the word "apheek," which occurs eighteen times in the Old Testament, and also in some names of places, as Aphaik, near Beth-boron. The translators of our Authorized Version have been able to make but little of it, rendering it by seven different words, most frequently by "river," which it cannot possibly mean. The word comes from "Aphak, restrained," or "forced," and this is the main idea of an aqueduct, which is a structure formed for the purpose of constraining or forcing a stream of water to flow in a desired direction. So strongly were the Palestine aqueducts made, that their ruins, probably in some places two thousand years old, remain to this day. In rare instances (there is one at Jerusalem) they are fashioned of bored stones. Sometimes for a short distance they are cut as open grooves in the hard limestone of the hills, or as small channels bored through their sides. When the level required it, they are built up stone structures above ground. But the aqueducts of Palestine mostly consist of earthenware pipes, laid on or underground in a casing of strong cement. "Apheek," I contend, in its technical sense stands for an ordinary covered Palestine aqueduct, but it is also poetically applied to the natural underground channels, which supply springs and to the gorge-like, rocky beds of some mountain streams which appear like huge, open aqueducts .... The psalmist thirsts for God, and longs to taste again the joy of His house, like the parched and weary hind who comes to a covered channel conveying the living waters of some far-off spring across the intervening desert. She scents the precious current in its bed of adamantine cement, or hears its rippling flow close beneath her feet, or, perchance, sees it deep down through one of the narrow air holes; and as she agonises for the inaccessible draught, she "pants over the aqueducts of water." ( James Nell, M. A. ) The soul compared to a hind A. Maclaren, D. D. The "soul" is feminine in Hebrew, and is here compared to the female deer, for "pants" is the feminine form of the verb, though its noun is masculine. It is better, therefore, to translate "hind" than "hart." The "soul" is the seat of emotions and desires. It "pants" and "thirsts," is "cast down" and disquieted; it is "poured out"; it can be bidden to "hope." Thus tremulous, timid, mobile, it is beautifully compared to a hind. The true object of its longings is always God, however little it knows for what it is thirsting. But they are happy in their very yearnings who are conscious of the true direction of these, and can say that it is God for whom they are athirst. The correspondence between man's needs and their true object is involved in that name "the living God"; for a heart can rest only in one all-sufficient Person, and must have a heart to throb against. But no finite being can still them; and after all sweetnesses of human loves and helps of human strengths, the soul's thirst remains unslaked, and the Person who is enough must be the living God. The difference between the devout and the worldly man is just that the one can only say, "My soul pants and thirsts," and the other can add "after Thee, O God." ( A. Maclaren, D. D. ) The religious aspects of a soul in earnest Homilist. I. INTENSELY THIRSTING AFTER GOD. This craving for "the living God" — 1. Renders all logical arguments for a Supreme Being unnecessary. 2. Indicates the only method for elevating the race. II. GREATLY DISTRESSED ON ACCOUNT OF THE WICKED. 1. Taunted on account of his religion. 2. Deprived of the public privileges of his religion. III. ANXIOUSLY EXPOSTULATING WITH SELF ON ACCOUNT OF DESPONDENCY. 1. He inquired into the reason. 2. He resolved upon the remedy. ( Homilist. ) Religious depression F. W. Robertson, M. A. I. THE CAUSES OF DAVID'S DESPONDENCY. 1. The thirst for God. 2. The temporary loss of the sense of God's personality.Let us search our own experience. What we want is, we shall find, not infinitude, but a boundless One; not to feel that love is the law of this universe, but to feel One whose name is Love. For else, if in this world of order there be no One in whose bosom that order is centred, and of whose Being it is the expression: in this world of manifold contrivance, no Personal Affection which gave to the skies their trembling tenderness, and to the snow its purity: then order, affection, contrivance, wisdom, are only horrible abstractions, and we are in the dreary universe alone. Foremost in the declaration of this truth was the Jewish religion. It proclaimed — not "Let us meditate on the Adorable light, it shall guide our intellects" — which is the most sacred verse of the Hindoo sacred books: but "Thus saith the Lord, I am, that I am." In that word "I am," is declared Personality; and it contains, too, in the expression, "Thus saith," the real idea of a revelation, viz., the voluntary approach of the Creator to the creature. Accordingly, these Jewish psalms are remarkable for that personal tenderness towards God — those outbursts of passionate individual attach. meat which are in every page. How different this from the God of the theologian — a God that was, but scarcely is: and from the God of the philosopher — a mere abstraction, a law into which all other laws are resolved. Quite differently speaks the Bible of God. Not as a Law: but as the Life of all that is — the Being who feels and is felt — is loved and loves again — counts the hairs of my head: feeds the ravens, and clothes the lilies: hears my prayers, and interprets them through a Spirit which has affinity with my spirit. It is a dark moment when the sense of that personality is lost: more terrible than the doubt of immortality. For of the two — eternity without a personal God, or God for seventy years without immortality no one after David's heart would hesitate, "Give me God for life, to know and be known by Him." No thought is more hideous than that of an eternity without Him. "My soul is athirst for God." The desire for immortality is second to the desire for God. 3. The taunts of scoffers. "Where is now thy God?" (ver. 3). This is ever the way in religious perplexity: the unsympathizing world taunts or misunderstands. In spiritual grief they ask, why is he not like others? In bereavement they call your deep sorrow unbelief. In misfortune they comfort you, like Job's friends, by calling it a visitation. Or like the barbarians at Melita, when the viper fastened on Paul's hand: no doubt they call you an infidel, though your soul be crying after God. Specially in that dark and awful hour, when He called on God, "Eloi, Eloi:" they said, "Let be: let us see whether Elias will come to save Him." II. DAVID'S CONSOLATION. 1. And first, in hope (ver. 5): distinguish between the feelings of faith that God is present, and the hope of faith that He will be so. There are hours in which physical derangement darkens the windows of the soul; days in which shattered nerves make life simply endurance; months and years in which intellectual difficulties, pressing for solution, shut out God. Then faith must be replaced by hope. "What I do thou knowest not now; but thou shalt know hereafter." Clouds and darkness are round about Him: but righteousness and truth are the habitation of His throne. 2. This hope was in God. The mistake we make is to look for a source of comfort in ourselves: self-contemplation instead of gazing upon God. In other words, we look for comfort precisely where comfort never can be. For first, it is impossible to derive consolation from our own feelings, because of their mutability. Nor can we gain comfort from our own acts, because in a low state we cannot justly judge them. And we lose time in remorse. In God alone is our hope. ( F. W. Robertson, M. A. ) Living thirst J. Cumming, D. D. This language is that of the true Christian believer. The strength that he feels is not the strength of a transient passion of the heart, but the thirst of an enlightened, sanctified, and believing soul. The object of that thirst is God. Its object indicates its origin; for a thirst that stretches upwards to God originates with the inspiration of God, and, like true religion, must have had its origin in God. This thirst is caused by admiration of God; by love of God; by desire after His holiness and His presence, and His promised restoration of all things. But how does the Christian reach the element that will satisfy this the thirst of his soul? 1. First, by thinking upon Him. A Christian in solitude and in silence can think of God. The literary man can think of literature, and hold communion with the spirits of departed "literati" through the medium of the writings they have left behind them. The statesman can think of great political questions, and his mind can be absorbed with them. Now, communion with God, thinking of Him, what He is, what He has done. what He has promised to do, what He will give, and what He has given, is really letting the water pot descend into that better than Jacob's well, to bring from its cool depths that which will satisfy our thirst for God, for the living God. 2. A Christian will try to satisfy his thirst for God by reading His holy Word. What is the Bible? Just a description of what God is. It is poetry, and oratory, and history, and all the resources of human thought, of human genius, inspired by the Spirit of God, designed to stimulate your thirst for Him, and to bring you into closer contact with the inexhaustible Fountain out of which you may drink freely. 3. In the next place, you gratify this thirst, and you deepen it also while you do so, in the exercises of public prayer and praise, and public worship. 4. And we gratify this thirst, as well as excite it, by appearing from time to time at the table of our blessed Lord. ( J. Cumming, D. D. ) Thirsting for God G. Thacker. I. THE CAUSES OF THIS SPIRITUAL THIRST. 1. Admiration of the Divine attributes. 2. Love for the Divine Being, 3. A lively sense of Divine goodness in the dispensation of both temporal and spiritual benefits. 4. A deep sense of his wants as a sinner. 5. A conviction of the inadequacy of his inward sources of happiness, and of the unsatisfying nature of all sublunary enjoyments. 6. The afflictions which he is called to endure. II. THE MEANS BY WHICH THE CHRISTIAN SEEKS TO GRATIFY THIS SPIRITUAL THIRST. 1. The studious reading of God's Word. 2. The exercise of devout and holy contemplation. 3. Prayer and praise. 4. Avoidance of sin. 5. Eye fixed on heaven. ( G. Thacker. ) Panting after God Bishop Armstrong. Genuine piety is the tendency of the soul towards God; the aspiration of the immortal spirit after the great Father of spirits, in a desire to know Him and to be like Him. I. How Is A DESIRE TO KNOW GOD AND TO BE LIKE HIM IMPLANTED AND CHERISHED IN THE HEART OF MAN? All true piety, all genuine devotion in fallen man, has a near and intimate connection with the Lord Jesus, and is dependent on Him. It is by His mediation that the devout soul aspires towards the blessed God; it thirsts for fuller and clearer discoveries of His glories, as they shine with a mild effulgence in the person of His incarnate Son; it longs to attain that conformity to Him of which it sees in Jesus Christ the perfect model. II. THE EXCELLENCE OF THIS PANTING OF THE SOUL AFTER GOD, THIS VITAL PRINCIPLE OF ALL GENUINE PIETY. 1. It is a most ennobling principle; it elevates and purifies the soul, and produces in the character all that is lovely and of good report. 2. It is a most active principle. From a world groaning under the ruins of the apostasy, where darkness, and pollution, and misery prevail, and death reigns, the child of God looks up to that glorious Being whose essence pervades the universe, and whose perfections and blessedness are immense, unchanging, and eternal, and he longs to know and resemble Him. 3. It is a permanent and unfailing principle. Each changing scene of his earthly pilgrimage affords the devout man opportunity of growing in the knowledge and the likeness of God, and the touch of death at which his material frame returns to its native dust, does but release his spirit from every clog, that she may rise unencumbered to see Him as He is and know even as she is known. ( Bishop Armstrong. ) The panting hart In this state of mind there is something sad. But something commendable also. For the next best thing to having close communion with God is to be wretched until we find Him. I. THE OBJECT OF THE DESIRE which is here described. It was for God. Probably this psalm belongs to the time of the revolt of Absalom. But David's desire is not for lost royalties, wealth, palaces, children: no, nor the temple, nor his country, but God. He longed to appear again before God, so that — 1. He might unite in the worship of the people. 2. Gain restored confidence as to his interest in the love of God, and to have it shed abroad in his heart. May such desires be ours. II. THE CHARACTERISTICS of this desire. 1. Directness. The hart panteth, there can be no doubt what for. So with David, he goes straight to the point. He knew what he needed. 2. Unity. As the hart longs for nothing but the water brooks, so David for God only. Have you ever seen a little child that has lost its way crying in the streets for "mother"? Now, you shall give that child what you will, but it will not stay crying for "mother." I know it is thus with all the family of God in regard to an absent God. 3. The intensity of this desire. How awful is thirst. In a long and weary march soldiers have been able to endure much want of solid food, but — as in the marches of Alexander — they have died by hundreds from thirst. 4. Its vitality. Thirst is connected with the very springs of life. Men must drink or die. 5. And it is an expressive desire. The Scotch version reads — "Like as the hart for water brooks, In thirst doth pant and bray." And in the margin of our Bibles it reads, "As the hart brayeth," etc. The hart, usually so silent, now begins to bray in its agony. So the believer hath a desire which forceth itself into expression. It may be inarticulate, "groanings which cannot be uttered," but they are all the more sincere and deep. In all ways will he express before God his great desire. III. ITS EXCITING CAUSES. 1. Something inward, the secret life within. A camel does not pant after water brooks, because it carries its own supplies of water within it; but the hart does because it has no such resources. 2. But also something outward. The hart because of the heat, the distance, the dogs. So the believer. The source of David's longings lay partly in the past. We remember delightful seasons gone by. Also from the present, lie was at that moment in eminent distress. And the future. "Hope thou in God," saith he, "for I shall yet praise Him." IV. COMFORTABLE ENCOURAGEMENTS. There is no thirst like the thirst of the man who has once known what the sweetness of the wine of heaven is. A poor king must be poor indeed. Yet out of our strong desires after God there come these comforts. 1. The thought — whence come they? This desire is a gift from God. 2. If He has given it me, will He not fulfil it? 3. And if I have wandered from my God, tie is willing to forgive. Let us return to Him, then, and let us recollect that when we return we shall soon be uplifted into the light. It does not take long for the Lord to make summer-time in the wintry heart. ( C. H. Spurgeon . ) Thirsting for God C. Bradley, M. A. I. THE OBJECT OF THE PSALMIST'S DESIRE — God. By which he means — 1. A sense of God's favour. 2. A sight of God's glory, so that he might not merely know that God was glorious, but that he might feel it. 3. The enjoyment of God's presence. Hence it was that he longed after God's house, for it was there that so often God had met him and had satisfied this thirst of his soul. II. THE STRENGTH OF HIS DESIRE. "My soul panteth, yea," etc. This was his soul's deep yearning. Hence we learn — 1. That a soul really desiring God can be satisfied with nothing else. Nor — 2. With but a little of Him. It is not a drop or a taste of the water brook that quiets the panting deer. He plunges into it and drinks eagerly of it. And so with our souls. The more these blessed waters are drunk the more they are relished and desired. 3. The cause which made David thus earnestly desire God. It was his affliction, and his inward distress and darkness. And this is God's gracious purpose in letting such things come upon us. Do not be dismayed if you can only say, "I wish I did thus thirst." We are saved not for our thirst, but for Christ's sake. ( C. Bradley, M. A. ) The longing for God Canon Morse. I. WHAT THIS LONGING OF DAVID WAS. It was not, observe, his lost crown that he most longed for; nor the broken peace of his kingdom; nor even Absalom his son; he had deeper longings than these; he had a deeper need than they could supply. What he did long for was God Himself; for God, he knew, was the strength of his heart, and the only portion which could satisfy him for ever. II. THIS LONGING IS COMMON TO GOD'S SAINTS ( 2 Corinthians 5:4 ; 2 Timothy 4:8 ; Titus 2:13 ; 2 Peter 3:12 ; Revelation 22:20 ). A great part of our nature is made for feeling; a great portion of our life is made up of it; every moment is full of love, and hope, and desire, and fear; and Christ who claims the whole man will not pass over these levers of action, these moving powers of the whole man, as of no importance. Let us give them their proper place; and if David, and Paul, and Peter, and John, mark out a longing after God as the healthy state of the soul, let us not be satisfied if we are strangers to such a longing. III. HOW THE PRESENCE OF THIS LONGING IS AN EARNEST OF COMPLETE BLESSEDNESS. God's Holy Spirit is Himself the water brook for man's consolation; and He comes, as the Nile when it overflows its banks, and wherever there is a channel, or an aperture, or even a crack in the dry and thirsty soil, there He pours in the life-giving streams of comfort and of love, as one who knows not how to give and to bless enough. Your mourning heart is opened by its very grief, and He is come to bless it. Doubt Him not. Doubt not but that the same Spirit will restore you to peace and joy; will fill you with the assurance of fresh hope; will strengthen you to bear meekly the yoke which He shall lay upon you; will make you to overflow with love, and give you even upon earth a foretaste of heaven. ( Canon Morse. ) Desire after God I. DIVINE IN ITS SOURCE. Desires are the pulses of the soul. We are that in the sight of God which we habitually desire and aim to be. Archbishop Leighton said, "I should utterly despair of my own religion, were it not for that text, 'Blessed are they that do hunger and thirst after righteousness.'" II. INTENSE IN ITS DEGREE. Thirst is the strongest feeling we know. It is the established order of nature, and an original law in the constitution of the mind, that love should create love; and if this obtain in the measures and intercourse of human kindness, much more might we expect it to prevail in the sacred converse which is held between earth and heaven — "spirits are not thus finely touched, but to fine issues." III. PRACTICAL IN ITS TENDENCY, AND ENNOBLING IN ITS INFLUENCE. A pure affection towards an earthly object exalts the soul in which it dwells, by associating another's happiness with our own; according to Wordsworth's fine line — "Love betters that is best," by strengthening those fine ties which ally us to the side of virtue. How much more must this be the case with our religious emotions, where the object is infinite and the benefactor is Divine. IV. PROPHETIC OF ITS OWN FULFILMENT. Panting after God J. Kirkwood. I. THE BELIEVING PANT AFTER THE FAVOUR OF GOD. The most luxurious pasture, or the securest shade and retreat of the forest has no attraction for the hart panting in the agony of thirst for the water brook; and what were honour, power, or wealth to trembling sinners, if that which alone can meet their necessities be withheld? II. THE BELIEVING PANT AFTER RESEMBLANCE TO GOD. This is a part of salvation as well as the former, and the two are inseparably connected. No man has the favour of God that does not aspire to be like Him, and no man who is like God is without His favour and complacential regard. III. THE BELIEVING PANT AFTER SPIRITUAL INTERCOURSE AND COMMUNION WITH GOD. IV. THE BELIEVING PANT AFTER THE PRESENCE AND ENJOYMENT OF GOD IN HEAVEN. This is the final and glorious issue to which their hopes and desires are habitually directed; all that they pant after in God on earth shall in that better country be possessed fully and for ever. ( J. Kirkwood. ) The soul's thirst for God Bishop Harvey Goodwin. Such psalms as this and the sixty-third are as important items in the history of man as the hieroglyphics of Egypt, or the cuneiform inscriptions of Assyria, or the stone implements of prehistoric times: if you are to have a complete system of anthropology, to investigate and know what man really is, it is manifest that you must take account of the aspirations of his soul, as well as of the power of his intellect or the skill of his hands. Conceive an investigation as to the nature of man being made by some one quite fresh to the subject — say an inhabitant of Jupiter or Saturn: conceive such an investigator to have examined our ships and our steam engines and our agriculture, our books of science, our treatises on law and medicine and what not: and suppose that when all this was done, and our distant visitor was forming his opinion about man, he suddenly stumbled upon a book containing such words as these. "My soul is athirst for God," etc.; suppose this, and what would be the result? "Certainly this at least," our investigator would say, "this is quite a new view of man: 'thirst for the living God' And that is something very different in kind from agriculture and commerce and steam engines and law and medicine — all these things might exist, and be the things upon which the mind of man fully occupied itself — but a soul thirsting for the living God — that is something totally different in kind from what I had hitherto imagined man to be: I must begin my examination of man all over again." And surely, if we consider the manner in which the different parts of this wonderful universe fit one into another, and exhibit consistency and order and unity, the thirst of the human soul for God is a good argument that there is a God to be thirsted for. When the hart seeks the water brooks, it is no speculative voyage of discovery upon which the poor creature goes. The living creature and the water are close akin to each other: if you analyze the animal's substance you will find that water constitutes a large proportion of it: and though this does not prove that every hart that is thirsty will at once be fortunate enough to find a water brook, it is a good proof that water is what the animal must find if it is not to die, and it gives a strong reason to believe that the water brooks will somehow be found. And this gives us a rough suggestion of the argument for the Being of God, arising from the thirst for God which the human soul is undoubtedly capable of feeling: men would not thirst for that with which their own nature has no affinity: it is the unseen presence of the Spirit of God — that Spirit which was breathed into man when he became a living soul it is this presence which makes him thirst for God Himself, and which assures him that there is a God without whom he cannot live, "in whose presence there is fulness of joy, and at whose right hand there is pleasure for evermore." One might have fancied or even hoped that the truth of God's being, which was evidently the support of human souls three thousand years ago, would not have been questioned now, but as there were persons in those days who were ready at once to turn upon a believer in trouble and ask him scornfully, Where is thy God now? and as there were others who were prepared to assert dogmatically, There is no God, so it has been true ever since that the being of God has been liable to be denied. Of course that which you cannot see it is always easy to deny. Who can contradict you? Is not one man's No as good as another man's Aye? ( Bishop Harvey Goodwin. ) Man's craving for God Samuel Cox, D. D. Both these psalms are by "the Sons of Koraeh," a family of Levites whose inheritance lay on the eastern side of Jordan. They were appointed doorkeepers of the Tabernacle. They possessed the Hebrew faculty for music in a high degree; and some of them possessed the closely allied faculty of poetical conception and utterance, and became "singers" in both senses of that word, composing the psalms which they afterwards set to music and chanted in the Temple. Dwelling on the other side of Jordan, it was often impossible for them to reach Jerusalem. Many of the Korachite psalms were composed when they were thus kept from their loved work. They abound in expressions of intense passionate desire to appear before the Lord. If we ask, Why this intense craving for the Temple and its services, the sons of Koraeh reply: "It is because we want Him, the Living God." Do these words express one of the primitive intuitions, one of the profoundest yearnings and desires of every human heart, a yearning which no words can adequately utter, much more over-state? Is this the secret of the restlessness which underlies all our rest — that we want God, and cannot be at peace until He lift up upon us the light of His countenance? We are denizens of two worlds, the natural and the spiritual, and these two, opposed as they may seem, are really one, since the natural world is but the "body," the complex phenomenon and organ of the spiritual. So manifold are the ways in which the sense of a Divine Presence is quickened within us, and our need of that Presence, that it is hard to select those which are most suggestive and impressive Only as we trust, love and reverence God, can the cry of our heart be stilled, and the infinite hunger of the soul be satisfied. ( Samuel Cox, D. D. ) Religious affections attended with increase of spiritual longing Lewis O. Thompson. The higher the gracious affections are raised, observes Edwards , the more is a spiritual appetite after spiritual attainments increased; but the false affections rest satisfied in themselves. I. MARKS OF THE TRUE AFFECTION. 1. The more a true Christian loves God, the more he desires to love Him. 2. The greatest eminency has no tendency to satiety. 3. Spiritual enjoyments are soul-satisfying. II. MARKS OF THE FALSE AFFECTIONS. 1. As the false affections arise, the desire for more grace is abated. 2. As soon as the soul is convinced that its title to heaven is sure, all its desires are satisfied. III. IF HYPOCRITES PROFESS TO HAVE THE TRUE AFFECTIONS, ALL THEIR DESIRES ARE FOR BY-ENDS. 1. They long after clearer discoveries, but it is that they may be the better satisfied with themselves. 2. Or their longings are forced, because they think they must have them. IV. GOOD SIGNS OF GRACE. 1. A longing after a more holy heart. 2. A longing after a more holy life. ( Lewis O. Thompson. ) Thirsting for God G. Hunsworth, M. A. I. MAN NEEDS GOD. 1. Think how helpless we are in the presence of all the mysteries of life without God. 2. Think of the far greater mysteries of a moral and spiritual kind by which we are surrounded; how the wicked appear to triumph over the righteous, how the kingdom of darkness seems likely to gain the victory over the kingdom of light; and then ask what rest we can find, unless we believe and know that God ruleth over all, and that He will yet bring all things into subjection unto Him. 3. Think of the awful power of sin, how it enslaves the soul and oppresses the heart and troubles the conscience; how it spreads like fire and like pestilence, carrying death and desolation wherever it goes; and then ask how we are to be delivered from this terrible destroyer, except by the power of the living God. 4. Think how we need God in all the temptations and trials, the perplexities and cares, the business and toil and responsibility. II. GOD GIVES HIMSELF TO MAN. Just as He gives light and beauty for the eye, sound and music for the ear, bread for the hunger and water for the thirst of the body, so He gives Himself, for the satisfaction of the soul. It remains for us to abide in fellowship with Him, to walk all the day in the light of His countenance, and to make our life on earth a pledge and earnest of the nobler and diviner life of heaven. ( G. Hunsworth, M. A. ) God Homilist. I. As A PERSONALITY. 1. That He is as distinct from the universe as the architect from the building, the author from his book, admits of no rational doubt. 2. We believe in His personality (1) Because we have it. Could He give what He has not? (2) Because we instinctively believe it, and (3) Because the Bible declares it. II. As a LIVING personality. "The living God." The world abounds with dead gods, but the God is living, consciously, independently, actively, ubiquitously. The God of modern Christendom is rather the God that was living in Old Testament times, and in the days of Christ, than the God that is living here, and with every man. III. As a living personality CRAVED AFTER BY THE HUMAN SOUL. "My soul thirsteth for the living God." 1. The soul is constitutionally theistic. It believes in God. 2. The soul is immensely great. Nothing but God can satisfy it. It will not be satisfied with His works, however vast and lovely, it must have Him Himself. ( Homilist. ) Thirsting for God J. Parker, D. D. As the hunted hart; as the hart flying from the enemy, more dead than living; as the overrun, overborne, imperilled hart pants and cries for the

42:1-5 The psalmist looked to the Lord as his chief good, and set his heart upon him accordingly; casting anchor thus at first, he rides out the storm. A gracious soul can take little satisfaction in God's courts, if it do not meet with God himself there. Living souls never can take up their rest any where short of a living God. To appear before the Lord is the desire of the upright, as it is the dread of the hypocrite. Nothing is more grievous to a gracious soul, than what is intended to shake its confidence in the Lord. It was not the remembrance of the pleasures of his court that afflicted David; but the remembrance of the free access he formerly had to God's house, and his pleasure in attending there. Those that commune much with their own hearts, will often have to chide them. See the cure of sorrow. When the soul rests on itself, it sinks; if it catches hold on the power and promise of God, the head is kept above the billows. And what is our support under present woes but this, that we shall have comfort in Him. We have great cause to mourn for sin; but being cast down springs from unbelief and a rebellious will; we should therefore strive and pray against it. 42:6-11 The way to forget our miseries, is to remember the God of our mercies. David saw troubles coming from God's wrath, and that discouraged him. But if one trouble follow hard after another, if all seem to combine for our ruin, let us remember they are all appointed and overruled by the Lord. David regards the Divine favour as the fountain of all the good he looked for. In the Saviour's name let us hope and pray. One word from him will calm every storm, and turn midnight darkness into the light of noon, the bitterest complaints into joyful praises. Our believing expectation of mercy must quicken our prayers for it. At length, is faith came off conqueror, by encouraging him to trust in the name of the Lord, and to stay himself upon his God. He adds, And my God; this thought enabled him to triumph over all his griefs and fears. Let us never think that the God of our life, and the Rock of our salvation, has forgotten us, if we have made his mercy, truth, and power, our refuge. Thus the psalmist strove against his despondency: at last his faith and hope obtained the victory. Let us learn to check all unbelieving doubts and fears. Apply the promise first to ourselves, and then plead it to God.