By Douglas K. Wilson, Ph.D.
Dean, Office for Global Engagement, University of Mobile
THE LONGING
Psalm 42:1–11
We have previously discussed the royal commission of the sons of Korah as gatekeepers for the Tabernacle, and later the Temple of Solomon (1 Chron. 9:19; 26:1). Based on the number of psalms attributed to them, one may conclude that some of the Korahites also were worship leaders in Israel (see also 2 Chron. 20:19).
This first psalm of Book Two is director to the choir master as a “maskil,” a Hebrew word used multiple times in superscriptions of the psalms. Peter Craigie in Word Biblical Commentary Vol. 19 explains this term likely means “a meditation … a psalm of understanding … or a skillful psalm.”
Craigie and others see Psalm 42 and 43 as one psalm, largely because the repeated refrain in 42:5, 11 and 43:5. Early Jewish and Christian translations identified them as separate psalms. Alexandrian Jews attributed Psalm 43 (LXX Psalm 42) to David. Jerome translated both the Hebrew and Greek psalms without providing his own perspective regarding authorship of Psalm 43.
Thirsty (1–4)
Imagine this: For as long as you can remember your father has been telling you that one day your time will come. One day, your division’s lot will be chosen. One day, you will be able to serve in the role for which you were born. You’ll finally be able to be a doorkeeper in the house of the Lord. Can you imagine the anticipation, the longing, the anxiety of taking on such a weighty task? If Psalm 84:10 is the celebration of that day, then Psalm 42:2 is its anticipation: “When can I come and appear before God?”
Verse three indicates that opposition to faith in Yahweh arose, either by means of individual or corporate scoffers. Canaanites utilized idols to represent their deities, figures clearly forbidden in the Torah. The psalmist indicated he had previously participated in a worship procession in Jerusalem, and that he wept when others mocked him, asking, “Where is your God?” His thirst for that experience of God’s presence in the midst of His worshippers would be the writer’s consolation if only he could return. In the Tyndale Old Testament Commentaries Vol. 14, Derek Kidner suggests this may have been written by a temple musician who has been exiled to the north without further access to Jerusalem.
Drowning (5–8)
The repeated refrain in verses 5 and 11 may first come across as hopelessness but we must read on. Unlike Psalm 88 we see immediate light at the end of this tunnel: “Put your hope in God, for I will still praise Him, my Savior and my God.” The psalmist felt overwhelmed by waterfalls and crashing waves of depression as he thought of Zion from beyond the Jordan River, but hope arose. Mornings brought the reminder of God’s faithful love (“chesed;” see Lam. 3:23). Nights brought songs of praise and prayer. Paul and Silas’ imprisonment in Philippi comes to mind here, praying and singing praise to God for His glorious gospel (Acts 16:25). What better way to heal a broken spirit than by investing time in the presence of God?
Crushed (9–11)
Believers crushed by persecution wrestle with bouts of hopelessness. Their oppressors seem to have the upper hand, and they see little visible help from God or other believers. This affects them physically and emotionally. What are they to do when the enemy surrounds them and taunts them?
God is their Savior and Deliverer. Their hope (and ours) is in Yahweh, the one true God who will never leave or forsake those who trust in Him.
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