Psalm 142:7 Komentář

This psalm is a prayer, the substance of which David offered up to God when he was forced by Saul to take shelter in a cave, and which he afterwards penned in this form. Here is, I. The complaint he makes to God (Psa 142:1, Psa 142:2) of the subtlety, strength, and malice, of his enemies (Psa 142:3, Psa 142:6), and the coldness and indifference of his friends (Psa 142:4). II. The comfort he takes in God that he knew his case (Psa 142:3) and was his refuge (Psa 142:5). III. His expectation from God that he would hear and deliver him (Psa 142:6, Psa 142:7). IV His expectation from the righteous that they would join with him in praises (Psa 142:7). Those that are troubled in mind, body, or estate, may, in singing this psalm (if they sing it in some measure with David's spirit), both warrant his complaints and fetch in his comforts. Maschil of David. A prayer when he was in the cave.

INTRODUCTION TO PSALM 142 Maschil of David; A Prayer when he was in the cave. Of the word "maschil", See Gill on Psa 32:1, title. This psalm is called a prayer, as some others are, the ninetieth and hundred second psalms: and was composed by David when either in the cave of Adullam, Sa1 22:1; or rather in the cave at Engedi, where he cut off Saul's skirt, Sa1 24:3; as Jarchi and Kimchi think. The psalm represents the troubles of David, and of the Messiah his antitype, and is applicable to the church of God, or to any particular soul when in distress.

Bring my soul out of prison,.... Not out of purgatory, to which some Popish writers wrest these words very absurdly; nor out of the prison of his body, as Joseph Ben Gorion (p); knowing that none but God had a power of removing it from thence; but out of the cave, where he was detained as in a prison, while Saul and his men were about the mouth of it; or rather out of all his straits, distresses, and difficulties, which surrounded and pressed him on all sides, as if he was in a prison; that I may praise thy name; this release he desired not so much for his own sake, that he might be at ease and liberty, but that he might have fresh occasion to praise the Lord, and an opportunity of doing it publicly, in the assembly and congregation of the people; the righteous shall compass me about; in a circle, like a crown, as the word (q) signifies; when delivered, they should flock to him and come about him, to see him and look at him, as a miracle of mercy, whose deliverance was marvellous; and to congratulate him upon it, and to join with him in praises unto God for it. The Targum is, "for my sake the righteous will make to thee a crown of praise.'' And to the same purpose Jarchi, "for my sake the righteous shall surround thee, and praise thy name.'' Aben Ezra interprets it, "they shall glory as if the royal crown was on their heads;'' for thou shalt deal bountifully with me; in delivering him from his enemies, settling him on the throne, and bestowing upon him all the blessings of Providence and grace; see Psa 116:7; and thus the psalm is concluded with a strong expression of faith in the Lord, though in such a low estate. (p) Hist. Heb. l. 6. c. 20. p. 610. (q) "coronabunt", Pagninus, Montanus; "vel in me tanquam eoronati triumphabunt", Cocceius. Next: Psalms Chapter 143

"Bring forth my soul out of prison, that it may confess to Your Name" [Psalm 142:7]. This "prison" has been variously understood by former writers. And perhaps it is the prison which is called in the title, "the cave." For the title of this Psalm runs thus: "Of understanding to David himself, a prayer when he was in the cave." That which is the cave, the same is also the prison. Two things have we set before us to understand, but when we have understood one, both will be understood. A man's deserts make a prison. For in one dwelling place one man finds a house, another a prison....To some then it has seemed that the "cave" and "prison" are this world; and this the Church prays, that it may be brought out of prison, that is, from this world, from under the sun, where all is vanity. Beyond this world then God promises that we shall be in some sort of rest; therefore perhaps do we cry concerning this place, "Bring my soul out of prison." Our soul by faith and hope is in Christ; "Your life is hid with Christ in God." But our body is in this prison, in this world....But some have said, that this prison and cave is this body, so that this is the meaning of, "Bring my soul out of prison." But this interpretation too is somewhat at fault. For what great thing is it to say, "Bring my soul out of prison," bring my soul out of the body? Do not the souls of robbers and wicked men go forth from the body, and go into worse punishment than here they have endured? What great request then is this, "Bring my soul out of prison," when, sooner or later, it must needs come forth? Perhaps the righteous says, "Let me die now; bring forth my soul from this prison of the body." If he be too hasty, he has not love. He ought indeed to long for and desire, as the Apostle says, "having a desire to be dissolved and to be with Christ, which is far better." But where is love? Therefore it follows, "but to abide in the flesh is needful for you." Let God then lead us forth from the body, when He will. Our body too might be said to be a prison, not because that is a prison which God has made, but because it is under punishment and liable to death. For there are two things to be considered in our body, God's workmanship, and the punishment it has deserved....Perhaps then he meant by, "Bring my soul out of prison," bring my soul out of corruption. If thus we understand it, it is no blasphemy, the meaning is consistent. Lastly, brethren, as I think, he meant this; "Bring my soul out of prison," bring it out of straitness. For to one who rejoices, even a prison is wide; to one in sorrow, a field is strait. Therefore prays he to be brought out of straitness. For though in hope he have enlargement, yet in reality at present he is straitened....It is not the body that weighs down the soul, but the corruptible body. It is not the body then that makes the prison, but the corruption. "Bring my soul out of prison, that it may give thanks to Your Name." Now the words which follow seem to come from the Head, our Lord Jesus Christ. And they are the same as yesterday's last words. Yesterday's last words, if you remember, were, "I am alone, until I pass over." And here what are the last words? "The righteous shall sustain me, until thou recompense me."

The scope of this Psalm is the same as that of the preceding. (Psa 148:1-14) heavens [and] heights--are synonymous.

(Compare Psa 25:17). that I may praise--literally, "for praising," or, "that Thy name may be praised," that is, by the righteous, who shall surround me with sympathizing joy (Psa 35:27). Next: Psalms Chapter 143