Keil & Delitzsch

On Psalms 142:1-2

The emphasis of the first two lines rests upon אל־ה. Forsaken by all created beings, he confides in Jahve. He turns to Him in pathetic and importunate prayer (זעק, the parallel word being התחנּן, as in Psa 30:9), and that not merely inwardly (Exo 14:15), but with his voice (vid., on Psa 3:5) - for audible prayer reacts soothingly, strengtheningly, and sanctifyingly upon the praying one - he pours out before Him his trouble which distracts his thoughts (שׁפך שׂיח as in Psa 102:1, cf. Psa 62:9; Psa 64:2; Sa1 1:16), he lays open before Him everything that burdens and distresses him. Not as though He did not also know it without all this; on the contrary, when his spirit (רוּחי as in Psa 143:4; Psa 77:4, cf. נפשׁי Jon 2:7, Psa 107:5, לבּי Psa 61:3) within him (עלי, see Psa 42:5) is enshrouded and languishes, just this is his consolation, that Jahve is intimately acquainted with his way together with the dangers that threaten him at every step, and therefore also understands how to estimate the title (right) and meaning of his complaints. The Waw of ואתּה is the same as in Kg1 8:36, cf. Ps 35. Instead of saying: then I comfort myself with the fact that, etc., he at once declares the fact with which he comforts himself. Supposing this to be the case, there is no need for any alteration of the text in order to get over that which is apparently incongruous in the relation of Psa 142:4 to Psa 142:4.

Matthew Henry

On Psalms 142:1-3

Whether it was in the cave of Adullam, or that of Engedi, that David prayed this prayer, is not material; it is plain that he was in distress. It was a great disgrace to so great a soldier, so great a courtier, to be put to such shifts for his own safety, and a great terror to be so hotly pursued and every moment in expectation of death; yet then he had such a presence of mind as to pray this prayer, and, wherever he was, still had his religion about him. Prayers and tears were his weapons, and, when he durst not stretch forth his hands against his prince, he lifted them up to his God. There is no cave so deep, so dark, but we may out of it send up our prayers, and our souls in prayer, to God. He calls this prayer Maschil - a psalm of instruction, because of the good lessons he had himself learnt in the cave, learnt on his knees, which he desired to teach others. In these verses observe,

I. How David complained to God, Psa 142:1, Psa 142:2. When the danger was over he was not ashamed to own (as great spirits sometimes are) the fright he had been in and the application he had made to God. Let no men of the first rank think it any diminution or disparagement to them, when they are in affliction, to cry to God, and to cry like children to their parents when any thing frightens them. David poured out his complaint, which denotes a free and full complaint; he was copious and particular in it. His heart was as full of his grievances as it could hold, but he made himself easy by pouring them out before the Lord; and this he did with great fervency: He cried unto the Lord with his voice, with the voice of his mind (so some think), for, being hidden in the cave, he durst not speak with an audible voice, lest that should betray him; but mental prayer is vocal to God, and he hears the groanings which cannot, or dare not, be uttered, Rom 8:26. Two things David laid open to God, in this complaint: - 1. His distress. He exhibited a remonstrance or memorial of his case: I showed before him my trouble, and all the circumstances of it. He did not prescribe to God, nor show him his trouble, as if God did not know it without his showing; but as one that put a confidence in God, desired to keep up communion with him, and was willing to refer himself entirely to him, he unbosomed himself to him, humbly laid the matter before him, and then cheerfully left it with him. We are apt to show our trouble too much to ourselves, aggravating it, and poring upon it, which does us no service, whereas by showing it to God we might cast the care upon him who careth for us, and thereby ease ourselves. Nor should we allow of any complaint to ourselves or others which we cannot with due decency and sincerity of devotion make to God, and stand to before him. 2. His desire. When he made his complaint he made his supplication (Psa 142:1), not claiming relief as a debt, but humbly begging it as a favour. Complainants must be suppliants, for God will be sought unto.

II. What he complained of: "In the way wherein I walked, suspecting no danger, have they privily laid a snare for me, to entrap me." Saul gave Michal his daughter to David on purpose that she might be a snare to him, Sa1 18:21. This he complains of to God, that every thing was done with a design against him. If he had gone out of his way, and met with snares, he might have thanked himself; but when he met with them in the way of his duty he might with humble boldness tell God of them.

III. What comforted him in the midst of these complaints (Psa 142:3): "When my spirit was overwhelmed within me, and ready to sink under the burden of grief and fear, when I was quite at a loss and ready to despair, then thou knewest my path, that is, then it was a pleasure to me to think that thou knewest it. Thou knewest my sincerity, the right path which I have walked in, and that I am not such a one as my persecutors represent me. Thou knewest my condition in all the particulars of it; when my spirit was so overwhelmed that I could not distinctly show it, this comforted me, that thou knewest it, Job 23:10. Thou knewest it, that is, thou didst protect, preserve, and secure it," Psa 31:7; Deu 2:7.

Spurgeon's Treasury of David

I poured out my complaint before him. His inward meditation filled his soul: the bitter water rose up to the brim; what was to be done? He must pour out the wormwood and the gall, he could not keep it in; he lets it run away as best it can, that so his heart may be emptied of the fermenting mixture. But he took care where he outpoured his complaint, lest he should do mischief, or receive an ill return. If he poured it out before man he might only receive contempt from the proud, hardheartedness from the careless, or pretended sympathy from the false; and therefore he resolved upon an outpouring before God alone, since he would pity and relieve. The word is Scarcely "complaint"; but even if it be so we may learn from this text that our complaint must never be of a kind that we dare not bring before God. We may complain to God, but not of God. When we complain it should not be before men, but before God alone. I shewed before him my trouble. He exhibited his griefs to one who could assuage them: he did not fall into the mistaken plan of so many who publish their sorrows to those who cannot help them. This verse is parallel with the first; David first pours out his complaint, letting it flow forth in a natural, spontaneous manner, and then afterwards he makes a more elaborate show of his affliction; just as in the former verse (Ps 141:1-10) he began with crying, and went on to "make supplication." Praying men pray better as they proceed. Note that we do not show our trouble before the Lord that he may see it, but that we may see him. It is for our relief, and not for his information that we make plain statements concerning our woes: it does us much good to set out our sorrow in order, for much of it vanishes in the process, like a ghost which will not abide the light of day; and the rest loses much of its terror, because the veil of mystery is removed by a clear and deliberate stating of the trying facts. Pour out your thoughts and you will see what they are; show your trouble and the extent of it will be known to you: let all be done before the Lord, for in comparison with his great majesty of love the trouble will seem to be as nothing.

Tyndale Study Notes

On Psalms 142:1-2

Ps 142 The psalmist faces severe persecution, so he cries to the Lord, and the Lord will rescue him.

142:1-7 regarding his experience in the cave: Cp. Ps 57:title.

142:1-3 Though overwhelmed by his persecutors (142:6), the psalmist looks to the Lord for wisdom.

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