Psalm 42 [MT 43]

"Judge me, O Lord, and separate my cause from the ungodly nation." I do not dread Thy judgment, because I know Thy mercy. "Judge me, O God," he cries. Now, meanwhile, in this state of pilgrimage, Thou dost not yet separate my place, because I am to live together with the "tares" even to the time of the "harvest:" Thou dost not as yet separate my rain from theirs; my light from theirs: "separate my cause." Let a difference be made between him who believes in Thee, and him who believes not in Thee. Our infirmity is the same; but our consciences not the same: our sufferings the same; but our longings not the same. "The desire of the ungodly shall perish," but as to the desire of the righteous, we might well doubt, if He were not "sure" who promised. The object of our desires is He Himself, who promiseth: He will give us Himself, because He has already given Himself to us; He will give Himself in His immortality to us then immortal, even because He gave Himself in His mortality to us when mortal...

Sometimes judgment means punishment, sometimes it means discrimination. According to that mode of speech in which judgment means discrimination, "we must all appear before the judgment-seat of Christ that" a man "may there receive what things he has done in the body, whether it be good or ill." For this same is a discrimination, to distribute good things to the good, evil things to the evil. For if judgment were always to be taken in a bad sense, the psalm would not say, "Judge me, O God." Perhaps some one is surprised when he hears one say, "Judge me, O God." For man is wont to say, "Forgive me, O God;" "Spare me, O God." Who is it that says, "Judge me, O God"? Sometimes in the psalm this very verse even is placed in the pause, to be given out by the reader and responded by the people. Does it not perhaps strike some man's heart so much that he is afraid to sing and to say to God, "Judge me, O God"? And yet the people sing it with confidence, and do not imagine that they wish an evil thing in that which they have learned from the divine word; even if they do not well understand it, they believe that what they sing is something good. And yet even the psalm itself has not left a man without an insight into the meaning of it. For, going on, it shows in the words that follow what kind of judgment it spoke of; that it is not one of condemnation, but of discrimination. For saith it, "Judge me, O God." What means "Judge me, O God, and discern my cause from an unholy nation"? According to this judgment of discerning, then, "we must all appear before the judgment-seat of Christ." But again, according to the judgment of condemnation, "Whoso believeth in me is passed from death to life," and shall not come into judgment.

The psalm is without a title in the Hebrew for the reason of having a similar meaning to the preceding one.

In the preceding Psalm, David narrated his desire; now he applies prayer to fulfill that desire. And first he sets forth the prayer; second, its effect, at "why are you sorrowful?" Concerning the first he does two things. First he proposes the prayer in general; second, in particular, at "from the unjust man." And first he asks for judgment; second, the effect of the judgment. He asks therefore, "judge me, O God." But this seems to be presumptuous, because he himself says, "enter not into judgment," etc. Ps. 142. I respond. It must be said that there is a twofold judgment: namely, of severity and of mercy or equity. The first is when only the matter is attended to and not the condition of the person; and this is to be feared. Of this he says, Ps. 142: "Enter not into judgment," etc., because our acts of justice are nothing in the sight of God, as is said in Is. 64. And this judgment is without mercy, as is said in Jas. 2. The second is when not only the nature of the matter is considered, but the condition of the person. Ps. 102: "The Lord has had mercy on those who fear Him, for He knows our frame." And this is what he asks for. Or, alternatively, there is a twofold judgment: namely, of examination, when merits are scrutinized -- and this he does not ask for here, because the examination is to be feared. Job 9: "I feared all my works, knowing that you would not spare the offender." The other is of discrimination, namely, separation from the wicked; and this is what he asks for. And so he adds, "and distinguish my cause." And this refers to the present state: and thus we ask to be distinguished from the wicked, if not in place, at least in cause. For many things are common to us and to them, because place is a matter of fortune's lot, but cause is not -- because good and bad use the same circumstances differently, for in adversities the good shine through patience, while the wicked fume with impatience. But if we refer it to the future judgment, we ask to be distinguished, because the cause of the wicked shall be judged unto condemnation, and that of the good unto salvation. In particular, he asks to be judged with regard to two things: namely, with regard to deliverance from evil, and with regard to advancement in good. He asks therefore to be delivered from evil, whether present or future; hence he says, "from the unjust and deceitful man, rescue me." The "unjust man" is a name for the Devil. Mt. 13: "An enemy, a man, has done this." Or any other seducing man, or any unjust person. And he is called unjust because he openly intends injustice; deceitful, on account of hidden fraud. Prov. 12: "Deceit is in the heart of those who plot evil." From these, therefore, one is delivered in two ways. In one way, so as not to be seduced by hidden deceitfulness. In another way, so as not to be crushed by adversity.

And since patience is needful in order to endure, until the harvest, a certain distinction without separation, if we may so speak (for they are together with us, and therefore not yet separated; the tares however being still tares, and the grain still grain, and therefore they are already distinct); since then a kind of strength is needful, which must be implored of Him who bids us to be strong, and without whose making us strong, we should not be what He bids us to be; of Him who said, "He that endures unto the end shall be saved," [Matthew 24:31] lest the soul's powers should be impaired in consequence of her ascribing any strength to herself, he subjoins immediately, "For Thou, O God, art my strength: why have You cast me off, and why go I mourning, while the enemy harasses me?" [Psalm 43:2]. I go mourning: the enemy is harassing me with daily temptations: inspiring either some unlawful love, or some ungrounded cause of fear; and the soul that fights against both of them, though not taken prisoner by them, yet being in danger from them, is contracted with sorrow, and says unto God, "Why?" Let her then ask of Him, and hear "Why?" For she is in the Psalm enquiring the cause of her dejection; saying, "Why have You cast me off? And why go I mourning?" Let her hear from Isaiah; let the lesson which has just been read, suggest itself to her. "The spirit shall go forth from me, and every breath have I made. For iniquity have I a little afflicted him; I hid my face from him, and he departed from me sorrowful in the ways of his heart." [Isaiah 57:16-17] Why then did you ask, "Why have You cast me off, and why go I mourning?" You have heard, it was "for iniquity." "Iniquity" is the cause of your mourning; let "Righteousness" be the cause of your rejoicing! You would sin; and yet you would fain not suffer; so that it was too little for you to be yourself unrighteous, without also wishing Him to be unrighteous, in that you would fain not be punished by Him. Consider a speech of a better kind in another Psalm. "It is good for me that You have humbled me, that I might learn Your righteousnesses." By being lifted up, I had learned my own iniquities; let me by being "humbled," learn "Your righteousnesses." "Why go I mourning, while the enemy harasses me?" You complain of the enemy. It is true he does harass you; but it was you who "gave place" [Ephesians 4:27] to him. And even now there is a course open to you; choose the course of prudence; admit your King, shut the tyrant out.

"Because you are my God." Here the reason for the deliverance is set forth; and it is twofold: one on God's part, who has the power; hence he says, "you are my strength." Is. 12: "My strength and my praise is the Lord." And He is called our strength effectively, because it comes from Him. Is. 40: "He gives power to the faint, and to those who have no strength He multiplies fortitude and vigor." The other reason is on his own part, namely the evils he suffers. Some evils we suffer according to opinion, because when we are in adversities we seem to be rejected by God; hence he says, "why have you rejected me?" But "the Lord will not cast off His people," Ps. 94. And so this evil is merely apparent. Another evil is real; hence there follows, "why do I go about in sadness?" Sad either with the sorrow of the world, which works death; and in this sense the meaning is: why do I go about in sadness, namely temporally, while the enemy, the evil man, afflicts me temporally. Or "I go about in sadness," with the good sorrow that works repentance unto salvation. And in this sense the meaning is: why do I go about in sadness only? Because joy should also be joined to repentance.

Send your light and overcome my shadows. Send your truth and conquer my lying. Your light and truth lead me to your holy mountain and into your tabernacle. When I draw near, you lead me to the altar of God, where, although old, I become as a youth.

But in order that she may do this, hear what she says, what she supplicates, what she prays for. Pray thou for what thou hearest; pray for it when thou hearest it; let these words be the voice of us all: "O send out Thy Light and Thy Truth. They have led me, and brought me on unto Thy holy hill, and into Thy Tabernacles." For that very "Light" and "Truth" are indeed two in name; the reality expressed is but One. For what else is the "Light" of God, except the "Truth" of God? Or what else is the "Truth" of God, except the "Light" of God? And the one Person of Christ is both of these. "I am the Light of the world: he that believeth on Me, shall not walk in darkness." "I am the Way, the Truth, and the Life." He is Himself "the Light:" He is Himself "the Truth." Let Him come then and rescue us, and "separate at once our cause from the ungodly nation; let Him deliver us from the deceitful and unjust man," let him separate the wheat from the tares, for at the time of harvest He will Himself send His Angels, that they may "gather out of His kingdom all things that offend," and cast them into flaming fire, while they gather together the corn into the garner. He will send out His "Light," and His "Truth;" for that they have already "brought us and led us to His holy hill, and into His Tabernacles." We possess the "earnest;" we hope for the prize. "His holy Hill" is His holy Church. It is that mountain which, according to Daniel's vision, grew from a very small "stone," till it crushed the kingdoms of the earth; and grew to such a size, that it "filled the face of the earth." This is the "hill," from which he tells us that his prayer was heard, who says, "I cried unto the Lord with my voice, and He heard me out of His holy hill." Let no one of those that are without that mountain, hope to be heard unto eternal life. For many are heard in their prayers for many things. Let them not congratulate themselves on being heard; the devils were heard in their prayer, that they might be sent into the swine. Let us desire to be heard unto eternal life, by reason of our longing, through which we say, "Send out Thy Light and Thy Truth." That is a "Light" which requires the eye of the heart. For "Blessed" (He saith) "are the pure in heart, for they shall see God." We are now on His Hill, that is, in His Church, and in His Tabernacle. The "tabernacle" is for persons sojourning; the house, for those dwelling in one community. The tabernacle is also for those who are both from home, and also in a state of warfare. When thou hearest of a tabernacle, form a notion of a war; guard against an enemy. But what shall the house be? "Blessed are they that dwell in Thine house: they will be alway praising Thee."

Dispatch your reliable assistance (by "light" referring to the support, and by "truth" to its reliability) … so that your reliable help may conduct me to the holy places and your holy temple.

The holy mount of God is Christ. His tabernacle indwells the virtues of the righteous.

The beam that emanates from light does not come after the light. True light never lacks a beam, having it as part of its substance to shine, just as it always has it as part of its substance to exist. But the manifestation of this beam has been called a "sending," by which Christ appeared to the world. Although he filled all things with his invisible majesty, he came, nevertheless, to those who had not known him, as if from a very remote and deep seclusion. At that time, he took away the blindness of ignorance, as it has been written: "For those sitting in darkness and in the shadow of death, a light has risen." Of course the light of truth has been sent out in prior ages to enlighten the holy fathers and prophets, as when David said, "Send out your light and your truth." Of course the divinity of the Son has made clear the works of his presence "in various ways and by many signs." Yet all these prefigurations and all these miracles bore testimony about that "sending" of which the apostle speaks: "When the fullness of time came, God sent his Son, made from a woman, made under the Law."

"Send forth." Here he sets forth advancement in good. And first he asks for the divine goods by which he is advanced; second, he asks for the advancement itself. He asks for two goods: light and truth. One arrives at God by steps of the mind and through knowledge. Heb. 4: "Entry is promised to those who believe." Two things are necessary for knowledge: namely, light and the object known. Eph. 5: "All that is made manifest is light." And so he asks for two things: namely, light and truth, to which I cannot attain by myself. And so he says, "send forth your light and your truth." Light and truth are the same thing here, because they are understood as referring to Christ. "Send forth your light," that is, Christ. Jn. 1: "He was the true light," etc. "And your truth," because Christ Himself is truth. Jn. 14: "I am the way, the truth, and the life." As if to say: God the Father, send forth Christ. Or light here is understood as the law, because Prov. 6: "The commandment of the Lord is a lamp, and the law is light." "And your truth," that is, the New Testament. Then the advancement in good is set forth. And he sets forth, first, the direction in approaching, at "they themselves have led me," namely, the light and the truth have led me to you. Or "they have led me," that is, they have drawn me away from evils and "have brought me to your holy mountain and into your tabernacles." This prayer corresponds to the desire of the preceding Psalm: "I shall pass over into the place," etc. And because this does not yet suffice, I ask to be brought by God to the mountain, etc. Jerusalem was at the foot of the mountain on the north side. And thus those who went there first arrived at the mountain. Second, they went to the dwelling place. Third, to the place of sacrifice, namely the altar. And even there my spirit does not rest, but ascends to God; and so he says, "they have brought me to your holy mountain and into your tabernacles," that is, to the dwelling place. And again the spirit does not rest there, but goes to the house of God, that is, to the altar. And so he says, "I will go in to the altar of God." And the spirit does not rest there either, lest it seem to be an idolater, but goes to God, "who gives joy to my youth." Mystically, however, by the mountain and the tabernacle the present Church is designated, or the heavenly Church. As if to say: they have led me into your Church. Is. 2: "The mountain of the house of the Lord shall be prepared on the top of the mountains," etc. And "tabernacles," that is, the diverse communities of saints, which are a kind of pilgrimages upon the earth; Heb. 11. And this Church is called the gate of heaven. Gen. 28: "This is no other but the house of God and the gate of heaven." And so it is also called the altar of God, that is, God Himself. Rev. 21: "God Himself is the temple," because all spiritual sacrifices are to be offered in God, not in any earthly thing. And there shall be joy. Is. 66: "You shall see, and your heart shall rejoice." Mt. 25: "Enter into the joy of your Lord." And so he says, "who gives joy to my youth," that is, there shall be renewal and youth, because, as is said in Eph. 4, "we shall all appear in the measure of the age of the fullness of Christ." And so he says "youth." Ps. 102: "Your youth shall be renewed like the eagle's." And priests say this Psalm when they approach the altar, because these two things, namely joy and renewal, are necessary for those who wish to approach the heavenly altar. Lev. 10: "How could he eat or please the Lord in sacred ceremonies with a sorrowful mind?" Likewise, there is no oldness of sin there. 1 Jn. 2: "I write to you, young men." Or everything that has been said refers to the heavenly homeland, in which we ought to stand in desire and toward which we ought to proceed with longing. And this is what he designates when he says, "to your holy mountain." Ex. 15: "You shall bring them in and plant them on the mountain of your inheritance," because there is stability of state there. Likewise, there is the fellowship of saints; hence he says, "and into your tabernacles." Num. 24: "How beautiful are your tabernacles, O Jacob," etc. Ps. 83: "How lovely are your tabernacles, O Lord of hosts." And they are called tabernacles because, although men are citizens by grace, nevertheless according to the condition of human nature they are guests there. Third, the altar designates the humanity of Christ. Is. 33: "They shall see the king in his beauty." And Christ is called the altar of God. Heb. 13: "We have an altar, from which they who serve the tabernacle have no power to eat." Because just as all carnal sacrifices were offered on the altar, so all prayers are offered through Christ. Hence every prayer ends with: "through Christ our Lord." But because there is no rest in His humanity, the soul reaches further to His divinity; hence he says, "to God," etc. Job 22: "You shall abound in delights from the Almighty, and you shall lift up your face to God." The effect of the prayer is the confession of praise; hence he says: "I will praise you upon the harp, O God." And he says this on account of the affection, because Is. 51: "Joy and gladness shall be found in her." And he says "upon the harp," to distinguish it from the psaltery; because the psaltery sounds from above, but the harp from below. Hence, "I will praise upon the harp," because we have been delivered from the evils of the world. And upon the psaltery, because we have obtained those joys from above.

Now then that we have been led on even to "the Tabernacle," and are placed on "His holy Hill," what hope do we carry with us? "Then will I go in unto the Altar of God." For there is a certain invisible Altar on high, which the unrighteous man approaches not. To that Altar he alone draws nigh, who draws nigh to this one without cause to fear. There he shall find his Life, who in this one "separates his cause." "And I will go in unto the Altar of God." From His holy Hill, and from His Tabernacle, from His Holy Church, I will go in unto the Altar of God on High. What manner of Sacrifice is there? He himself who goeth in is taken for a burnt-offering. "I will go in unto the Altar of God." What is the meaning of what he says, "The Altar of my God"? "Unto God, who makes glad my youth." Youth signifies newness: just as if he said, "Unto God, who makes glad my newness." It is He who makes glad my newness, who hath filled my old estate with mourning. For now "I go mourning" in oldness, then shall "I stand," exulting in newness! "Yea, upon the harp will I praise Thee, O God my God." What is the meaning of "praising on the harp," and praising on the psaltery? For he does not always do so with the harp, nor always with the psaltery. These two instruments of the musicians have each a distinct meaning of their own, worthy of our consideration and notice. They are both borne in the hands, and played by the touch; and they stand for certain bodily works of ours. Both are good, if one knows how to play the psaltery, or to play the harp. But since the psaltery is that instrument which has the shell (i.e. that drum, that hollow piece of wood, by straining on which the chords resound) on the upper part of it, whereas the harp has that same concave sounding-board on the lower part, there is to be a distinction made between our works, when they are "upon the harp," when "on the psaltery:" both however are acceptable to God, and grateful to His ear. When we do anything according to God's Commandments, obeying His commands and hearkening to Him, that we may fulfil His injunctions, when we are active and not passive, it is the psaltery that is playing. For so also do the Angels: for they have nothing to suffer. But when we suffer anything of tribulation, of trials, of offences on this earth (as we suffer only from the inferior part of ourselves; i.e. from the fact that we are mortal, that we owe somewhat of tribulation to our original cause, and also from the fact of our suffering much from those who are not "above"); this is "the harp." For there rises a sweet strain from that part of us which is "below:" we "suffer," and we strike the psaltery, or shall I rather say we sing and we strike the harp. ...

And again, in order that he may draw the sound from that sounding-board below, he addresses his soul: he says, "Why art thou sorrowful, O my soul, and why dost thou disquiet me?" I am in tribulations, in weariness, in mourning, "Why dost thou disquiet me, O my soul?" Who is the speaker, to whom is he speaking? That it is the soul to which he is speaking, everybody knows: for it is obvious: the appeal is addressed to it directly: "Why art thou sorrowful, O my soul, and why dost thou disquiet me?" The question is as to the speaker. It is not the flesh addressing the soul, surely, since the flesh cannot speak without the soul. For it is more appropriate for the soul to address the flesh, than for the flesh to address the soul. ...We perceive then that we have a certain part, in which is "the image of God;" viz. the mind and reason. It was that same mind that prayed for "God's Light" and "God's Truth." It is the same mind by which we apprehend right and wrong: it is by the same that we discern truth from falsehood. It is this same that we call "understanding;" which "understanding," indeed, is wanting to the brutes. And this "understanding" whoever neglects in himself, and holds it in less account than the other parts of his nature, and casts it off, just as if he had it not, is addressed in the Psalm, "Be ye not as the horse and the mule, which have no understanding." It is our "understanding" then that is addressing our soul. The latter is withered away from tribulations, worn out in anguish, made "sorrowful" in temptations, fainting in toils. The mind, catching a glimpse of Truth above, would fain rouse her spirits, and she says, "Why art thou sorrowful, O my soul?" ...

I shall console myself and … not allow myself to be alarmed by my thoughts but to hope in you, my God, to whom I should also give thanks, for from you it is also possible to hope for salvation.

From this it is clear that both psalms have the same meaning. Those using them encourage themselves to have stronger hope, overcome the feeling of discouragement and await the salvation from God that will doubtless be given them.

"Why are you sorrowful?" etc. All that follows has been expounded above in the preceding Psalm.