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Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Psalms 142:3 - 142:3
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The prayer of the poet now becomes deep-breathed and excited, inasmuch as he goes more minutely into the details of his straitened situation. Everywhere, whithersoever he has to go (cf. on Psa 143:8), the snares of craftily calculating foes threaten him. Even God's all-seeing eye will not discover any one who would right faithfully and carefully interest himself in him. הַבֵּיט, look! is a graphic hybrid form of הַבֵּט and הַבִּיט, the usual and the rare imperative form; cf. הָבֵיא 1Sa 20:40 (cf. Jer 17:18), and the same modes of writing the inf. absol. in Jdg 1:28; Amo 9:8, and the fut. conv. in Eze 40:3. מַכִּיר is, as in Rth 2:19, cf. Ps 10, one who looks kindly upon any one, a considerate (cf. the phrase הִכִּיר פָּנִים) well-wisher and friend. Such an one, if he had one, would be עֹמֵד עַל־יְמִינֹו or מִימִינֹו (Psa 16:8), for an open attack is directed to the arms-bearing right side (Psa 109:6), and there too the helper in battle (Psa 110:5) and the defender or advocate (Psa 109:31) takes his place in order to cover him who is imperilled (Psa 121:5). But then if God looks in that direction, He will find him, who is praying to Him, unprotected. Instead of וְאין one would certainly have sooner expected אשׁר or כי as the form of introducing the condition in which he is found; but Hitzig's conjecture, הַבֵּיט יָמִין וְרָאֹה, “looking for days and seeing,” gives us in the place of this difficulty a confusing half-Aramaism in יָמִין = יֹומִין in the sense of יָמִים in Dan 8:27; Neh 1:4. Ewald's rendering is better: “though I look to the right hand and see (וְרָאֹה), yet no friend appears for me;” but this use of the inf. absol. with an adversative apodosis is without example. Thus therefore the pointing appears to have lighted upon the correct idea, inasmuch as it recognises here the current formula הַבֵּט וּרְאֵה, e.g., Job 35:5; Lam 5:1. The fact that David, although surrounded by a band of loyal subjects, confesses to having no true fiend, is to be understood similarly to the language of Paul when he says in Phi 2:20 : “I have no man like-minded.” All human love, since sin has taken possession of humanity, is more or less selfish, and all fellowship of faith and of love imperfect; and there are circumstances in life in which these dark sides make themselves felt overpoweringly, so that a man seems to himself to be perfectly isolated and turns all the more urgently to God, who alone is able to supply the soul's want of some object to love, whose love is absolutely unselfish, and unchangeable, and unbeclouded, to whom the soul can confide without reserve whatever burdens it, and who not only honestly desires its good, but is able also to compass it in spite of every obstacle. Surrounded by bloodthirsty enemies, and misunderstood, or at least not thoroughly understood, by his friends, David feels himself broken off from all created beings. On this earth every kind of refuge is for him lost (the expression is like Job 11:20). There is no one there who should ask after or care for his soul, and should right earnestly exert himself for its deliverance. Thus, then, despairing of all visible things, he cries to the Invisible One. He is his “refuge” (Psa 91:9) and his “portion” (Psa 16:5; Psa 73:26), i.e., the share in a possession that satisfies him. To be allowed to call Him his God - this it is which suffices him and outweighs everything. For Jahve is the Living One, and he who possesses Him as his own finds himself thereby “in the land of the living” (Psa 27:13; Psa 52:7). He cannot die, he cannot perish.