Exposition of Psalm 42 in Puritan Tradition
Psalm 42, a lament with a recurring refrain of hope, begins with the poignant imagery: "As the hart brayeth for the riuers of water, so panteth my soule after thee, O God" (Psalm 42:1, Geneva1599) [1]. This psalm, often paired with Psalm 43 in many Hebrew manuscripts, forms a unified expression of longing for God amidst distress [4]. The historical context is not definitively known, but it is often understood as the voice of God's people in exile, or an individual experiencing separation from the sanctuary in Jerusalem [4, 7].
The title of Psalm 42 includes "Maschil," a term also found in Psalm 32, which John Gill interprets as referring to instruction [2]. The psalm is attributed "for the sons of Korah" [1]. Korah was a figure who led a rebellion against Moses and Aaron, yet his descendants were not entirely cut off; some served as gatekeepers and singers in David's time [2]. The Jamieson, Fausset & Brown Commentary suggests that the writer might have been one of these Levitical singers, accompanying David during his exile and mourning his absence from the sanctuary [7].
The central theme of Psalm 42 is the psalmist's intense yearning for God, likened to a deer's desperate search for water [1, 7]. This longing is exacerbated by the memory of past worship in Jerusalem and the taunts of enemies who question God's presence [4, 7]. The psalmist recalls leading processions to the house of God with shouts of joy and praise (Psalm 42:4) [4]. These memories, however, only deepen his present discouragement [4].
A key phrase in the psalm is the repeated refrain: "Why art thou cast down, O my soule? and why art thou disquieted within me? hope thou in God: for I shall yet praise him for the help of his countenance" (Psalm 42:5, Geneva1599). This refrain appears again in Psalm 42:11 and Psalm 43:5, underscoring the psalmist's internal struggle between despair and hope [4]. The Jamieson, Fausset & Brown Commentary notes that "help of his countenance" refers to the favor or presence of God, drawing parallels to Numbers 6:25 and Psalm 4:6 [8]. The psalmist actively "chides his despondent soul," assuring himself of future joy [8].
The desire to "appear before God" (Psalm 42:2) is interpreted by Jamieson, Fausset & Brown as a reference to the prescribed acts of worship in the sanctuary, where Jews were commanded to present themselves [3]. This highlights the psalmist's profound sense of loss due to his inability to participate in communal worship [3, 4].
Augustine, in his Exposition on Psalms, reflects on the nature of worship and sacrifice, noting that the Jewish nation can no longer show their priests or sacrifices, as these have been "brought to an end" [5]. While not directly commenting on Psalm 42, his broader discussion of the cessation of Old Testament rituals provides a theological backdrop for understanding the psalmist's longing for a specific form of worship that, for Christians, has been fulfilled in Christ [5]. Augustine also interprets "presses" in Psalm 81 as a "distinguishing pressure" for the baptized, born again of water, suggesting a spiritual interpretation of physical acts of worship [6].
The Puritan tradition, represented by commentators like John Gill and the Jamieson, Fausset & Brown Commentary, emphasizes the personal and instructional nature of the psalm. Gill's introduction to Psalm 42 highlights the meaning of "Maschil" as providing instruction [2]. The psalmist's journey from deep distress to renewed hope serves as a model for believers facing similar trials. The repeated self-admonition to "hope in God" demonstrates a conscious effort to combat despondency through faith [8]. This internal dialogue reflects a common theme in Puritan thought: the spiritual battle within the soul and the discipline of directing one's hope towards God despite present circumstances. The psalm's raw honesty about discouragement, coupled with its resolute turn to divine hope, resonated deeply within a tradition that valued introspection and reliance on God's steadfastness.
Sources
- Psalms “Psalms 42:1 (Geneva1599) — To him that excelleth. A Psalme to give instruction, committed to the sonnes of Korah. As the harte brayeth for the riuers of water, so panteth my soule after thee, O God.”
- Psalms (Baptist/Reformed) “John Gill on Psalms 42 (introduction): INTRODUCTION TO PSALM 42 To the chief Musician, Maschil, for the sons of Korah. Of the word "Maschil", See Gill on Psa 32:1, title. Korah was he who was at the head of a conspiracy against Moses and Aaron, for which sin the earth opened its mouth, and swallowed alive him and his company, and fire devoured two hundred and fifty more; the history of which is recorded in Num 16:1; yet all his posterity were not cut off, Num 26:11; some were in David's time porters, or keepers of the gates of the tabernacle, and some were singers; see Ch1 6:33; and to the c”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 42:2: appear before God--in acts of worship, the terms used in the command for the stated personal appearance of the Jews at the sanctuary.”
- Psalms (Protestant academic) “Tyndale House on Psalms 42:1: Pss 42–43 These psalms, like Pss 9 and 10, form a unit comprising a lament with a bittersweet refrain of hope (42:5, 11; 43:5). In many Hebrew manuscripts these two psalms are combined as one. The historical context is uncertain; these psalms might be the voice of God’s people in exile, confessing their loyalty to God as he punishes them for their prevailing apostasy. The psalmist longs for fellowship with God such as he enjoyed in Jerusalem (42:4); his memories only make him more discouraged. As the psalmist cries out to God, he recalls God’s love and faithfulnes”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM XL.[2] (part 13): have been put away. And indeed, Brethren, observe these put away; those fulfilled. Let the Jewish nation at this time show me their priest, if they can! Where are their sacrifices? They are brought to an end;[4] they are put away now. Should we at that time have rejected them?[5] We do reject them now; because, if you chose to celebrate them now, it were unseasonable;[6] unfitting at the time; incongruous. You are still making promises; I have already received! There has remained to them a certain thing for them to celebra”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM LXXXI.(3) (part 3): is interpreted "congregation." Therefore," For the presses, on the fifth of the sabbath," it is sung "unto Asaph," that is, for a distinguishing pressure, to the baptized, born again of water, the Psalm is sung to the Lord's congregation. We have read the title on the lintel, and have understood what it means by these "presses." Now if you please let us see the very house of the composition, that is, the interior of the press. Let us enter, look in, rejoice, fear, desire, avoid. For all these things ye are to find in thi”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 42 (introduction): Maschil--(See on Psa 32:1, title). For, or of (see Introduction) the sons of Korah. The writer, perhaps one of this Levitical family of singers accompanying David in exile, mourns his absence from the sanctuary, a cause of grief aggravated by the taunts of enemies, and is comforted in hopes of relief. This course of thought is repeated with some variety of detail, but closing with the same refrain. (Psa 42:1-11) Compare (Psa 63:1). panteth--desires in a state of exhaustion.”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 42:5: Hence he chides his despondent soul, assuring himself of a time of joy. help of his countenance--or, "face" (compare Num 6:25; Psa 4:6; Psa 16:11).”