Psalms 142:3

Cut off mine enemies - Who, if they succeed, will destroy the very form of godliness. The steps he has already taken show that even morality shall have no countenance, if Absalom reign. I am thy servant - Whoever is disloyal to me, I will love and serve thee. For a full explanation of this Psalm, as applied to penitents, see the analysis. Introduction The psalmist praises God for his goodness, Psa 144:1, Psa 144:2. Exclamations relative to the vanity of human life, Psa 144:3, Psa 144:4. He prays against his enemies, Psa 144:5-8; and extols God's mercy for the temporal blessings enjoyed by his people, Psa 144:9-15. The Hebrew, and all the Versions, attribute this Psalm to David. The Vulgate, Septuagint, Ethiopic, and Arabic, term it, A Psalm of David against Goliath. The Syriac says, "A Psalm of David when he slew Asaph, the brother of Goliath." Calmet thinks, and with much probability, that it was composed by David after the death of Absalom, and the restoration of the kingdom to peace and tranquillity. From a collation of this with Psalm 18, of which it appears to be an abridgment, preserving the same ideas, and the same forms of expression, there can be no doubt of both having proceeded from the same pen, and that David was the author. There is scarcely an expression here of peculiar importance that is not found in the prototype; and for explanation I must refer generally to the above Psalm. Verse 1 Teacheth my hands to war - To use sword, battle-axe, or spear. And my fingers to fight - To use the bow and arrows, and the sling. Verse 2 Who subdueth my people - Who has once more reduced the nation to a state of loyal obedience. This may refer to the peace after the rebellion of Absalom. Verse 3 Lord, what is man - See the notes on Psa 8:4, Psa 8:5. What is Adam, that thou approvest of him? Can he do any thing worthy of thy notice? Or the son of feeble perishing man, that thou shouldest hold him in repute? What care, love, and attention, dost thou lavish upon him! Verse 4 Man is like to vanity - אדם להבל דמה Adam lahebel damah, literally, Adam is like to Abel, exposed to the same miseries, accidents, and murderers; for in millions of cases the hands of brothers are lifted up to shed the blood of brothers. What are wars but fratricide in the great human family? His days are as a shadow - The life of Abel was promissory of much blessedness; but it afforded merely the shadow of happiness. He was pure and holy, beloved of his parents, and beloved of God; but, becoming the object of his brother's envy, his life became a sacrifice to his piety. Verse 5 Bow thy heavens - See the note on Psa

David's Complaints. 1 I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication. 2 I poured out my complaint before him; I showed before him my trouble. 3 When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me. 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, v. 1, 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. viii. 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 ( v. 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, 1 Sam. xviii. 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 ( v. 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 xxiii. 10 . Thou knewest it, that is, thou didst protect, preserve, and secure it," Ps. xxxi. 7 ; Deut. ii. 7 .

Knowest - So as to direct me to it. My path - What paths I should chuse whereby I might escape.