Verse-by-Verse Bible Commentary
Psalms 142:4

Clarke's Commentary

Verse Psalms 142:4. There was no man, that would know me — This has been applied to the time in which our Lord was deserted by his disciples. As to the case of David in the cave of En-gedi, he had no refuge: for what were the handful of men that were with him to Saul and his army?

Bridgeway Bible Commentary

Psalm 140 - 143 Troubles for the godly

These four psalms are similar, and from the title of Psalms 142:0 it appears that all four belong to the time when David was fleeing from Saul. (See introductory notes to Psalms 34:0.)

Treachery and slander are the chief weapons that David’s enemies use to attack him. These men have the poison of snakes and the cunning of hunters (140:1-5). But Yahweh is David’s God, his defender in whom he trusts for victory (6-8). David’s enemies will receive a fitting punishment if they suffer the torments that they intended to inflict upon David (9-11). The righteous will praise God when they see his justice in punishing the wicked and delivering the innocent (12-13).
When a person is the victim of slanderous talk, such as David was at the time, he is tempted to use strong words and unwise speech in return. David prays that he may be kept from such sins. He does not want to follow the evil ways of the wicked (141:1-4). If a godly person ever has cause to rebuke him, David prays that he may receive it as a blessing, as if he has been anointed with oil. But he will always remain opposed to evil (5). People will be forced to take notice when God acts, for his punishments will leave the wicked completely shattered (6-7). Meanwhile, the wicked still live, and David prays that he will be saved from the traps they have set for him (8-10).

Still pursued by his enemies, David escaped from Gath and fled to the cave of Adullam, though at the time of this psalm others have not yet joined him (1 Samuel 22:1). He is overcome by a feeling of terrible loneliness. Feeling that no one cares for him, he cries out to God (142:1-4). He prays that God will deal with his enemies and so enable him to live a normal life in freedom and security again (5-7).

The frightening thought occurs to David that God might be using the enemy to punish him for his sins. He knows that he, like others, is a sinner, and there is no way of escaping punishment if God decides to act. He therefore casts himself entirely on the mercy of God for forgiveness and deliverance (143:1-2). David tells God about his troubles, how he has been pursued and is forced to live in darkness in the cave (3-4). He thinks of God’s mighty acts in the past and prays that God will save him again (5-6). He fears the hopelessness of those who die without God. He longs for a greater experience of God (7-8). He prays that God, having rescued him, will instruct and guide him in the future (9-12).

Coffman's Commentaries on the Bible

“In the way wherein I walk Have they hidden a snare for me. Look on my right hand, and see; For there is no man that knoweth me: Refuge hath failed me; No man careth for my soul. I cried unto thee, O Jehovah; I said, Thou art my refuge, My portion in the land of the living.”

“They have hidden a snare for me” The Davidic nature of this complaint must be obvious to anyone. Such things as “snares,” “gins” and “traps” were common terms in David’s vocabulary of complaint.

“Look on my right hand and see” “The right hand was the place of the advocate,”Ibid. or the defense attorney, in all ancient court proceedings; and David here uses this as a metaphor declaring that there is no one to defend him, no one on his right hand.

“But thou art my refuge” Briggs noted that, “`Thou’ is here emphatic, emphasizing that it is God, and no other, who is his refuge.”Ibid.

“Refuge” “This word carries with it the meaning of, “Shelter from storm or danger.”C. M. Miller, co-author with Anthony L. Ash, p. 435. See the words of Wesley’s hymn (above). Kidner identified the term “refuge” as, “A favorite word with David, as in Psalms 57:1).”Derek Kidner, Vol. II, p. 474.

Barnes' Notes on the Whole Bible

I looked on my right hand, and beheld - Margin, “Look on the right hand and see The words translated “looked” and “beheld” are in the imperative mood in the Hebrew. They are not, however, improperly rendered as to the sense. They refer to David’s state of mind at the time, and give vividness to the description. The psalmist seems to be in the presence of others. He calls upon them to look around; to see how he was encompassed with danger. Look, says he, in every direction; see who there is on whom I may rely; what there is to which I may trust as a refuge. I can find none; I see none; there is none. The “right hand” is referred to here as the direction where he might look for a protector: Psalms 109:6, Psalms 109:31.

But there was no man that would know me - No man to be seen who would recognize me as his friend; who would stand up for me; on whom I could rely.

Refuge failed me - Margin, as in Hebrew, “perished from me.” If there had been any hope of refuge, it has failed altogether. There is none now.

No man cared for my soul - Margin, “No man sought after my soul.” Hebrew, after my “life.” That is, No one sought to save my life; no one regarded it as of sufficient importance to attempt to preserve me.

Calvin's Commentary on the Bible

4.On looking to the right hand, ⁽²⁴⁷⁾ etc. , He shows that there was good cause for the dreadful sufferings he experienced, since no human aid or comfort was to be expected, and destruction seemed inevitable. When he speaks of having looked and yet not perceived a friend amongst men, he does not mean that he had turned his thoughts to earthly helps in forgetfulness of God, but that he had made such inquiry as was warrantable after one on the earth who might assist him. Had any person of the kind presented himself, he would no doubt have recognized him as an instrument in the hand of God’s mercy, but it was God’s purpose that he should be abandoned of all assistance from man, and that his deliverance from destruction should thus appear more extraordinary. In the expression, none seeking after my soul, the verb to seek after is used in a good sense, for being solicitous about any man’s welfare or safety.

(247) The allusion here, it is supposed, is to the observances of the ancient Jewish courts of judicature, in which the advocate, as well as the accuser, stood on the right hand of the accused. (Psalms 109:5.) The Psalmist felt himself in the condition of one who had nobody to plead his cause, and to protect him in the dangerous circumstances in which he was placed.

Smith's Bible Commentary

Psalms 142:1-7 . This is a prayer of David when he was in the cave. No doubt the cave of Adullam when he was hiding from Saul.

I cried unto the LORD with my voice; with my voice unto the LORD did I make my prayer. I poured out my complaint before him; I showed before him my trouble. When my spirit was overwhelmed within me, then you knew my path. In the way wherein I walked have they privately laid a trap for me. I looked upon my right hand, and I beheld, but there was no man that would know me: refuge failed me; no man cared for my soul. I cried unto thee, O LORD: I said, Thou art my refuge and my portion in the land of the living. Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I. Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me ( Psalms 142:1-7 ).

So the psalm begins so typical of David in a very mournful state, a melancholy depression, but it ends with a note of confidence. "The righteous shall compass me about; Thou shalt deal bountifully with me."

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Dr. Constable's Expository Notes

Psalms 142

The superscription identifies the time when David wrote this psalm. He wrote it when he was "in the cave," evidently while Saul was pursuing him (cf. Psalms 57; 1 Samuel 22:1; 1 Samuel 24:3). The psalmist spoke as one who had no other hope of deliverance but Yahweh. This is another individual lament psalm.

Dr. Constable's Expository Notes

2. David’s lament of his condition 142:3-4

Even when David could not see his way clearly, God knew what course he should take to reach safety. It seemed to the psalmist that the path he took was one that his enemy had booby-trapped. Evidently if David had had a human defender, that person would have been standing at his right hand, but no one was there. He felt totally forsaken by all other people, and without God’s help, escape was impossible.

Gill's Exposition of the Whole Bible

I looked on [my] right hand, and beheld,.... On the left, so Kimchi supplies it, and after him Piscator; he looked about him every way to the right and left, to see if he could get any help, or find out any way of deliverance. To this sense the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions render the words; and so Kimchi and Aben Ezra understand them: but some render them in the imperative, "look on the right hand, and behold" n; and consider them; either as spoken to his own soul, to stir up himself to look around him for help and relief; or as an address to God, to look and behold, as in

Psalms 80:14; and R. Obadiah reads them, "look, O right hand"; O right hand of God, that does valiantly: but looking cannot properly be ascribed to the right hand; and besides it is not the Lord the psalmist is speaking to, or looking after, but men, as follows;

but [there was] no man that would know me; take notice of him, and acknowledge and own him, or show him any favour, or even own that they had any knowledge of him; which is often the case when men are in affliction and distress, their former friends, acquaintance, yea, relations, keep at a distance from them; so it was with Job, the Messiah, and others; see Job 19:13;

refuge failed me; as he could get no help from men, so there was no way open for his escape, or by which he could flee and get out of the hands and reach of his enemies; in these circumstances he was when in the cave;

no man cared for my soul; or "life" o; to save it, protect and defend it, that is, very few; otherwise there were some that were concerned for him, as the men that were with him, and Jonathan, Saul's son; but none of Saul's courtiers, they were not solicitous for his welfare, but on the contrary sought his life, to take it away. This is an emblem of a soul under first awakenings and convictions, inquiring the way of salvation, and where to find help, but at a lois for it in the creature.

n הביט ימין וראה "respice dexteram et vide", Montanus; "vel ad dexteram", Musculus, Junius & Tremellius, Piscator, Cocceius, Michaelis. o נפשי "vitam meam", Junius & Tremellius.

Henry's Complete Commentary on the Bible

      4 I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul.   5 I cried unto thee, O LORD: I said, Thou art my refuge and my portion in the land of the living.   6 Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I.   7 Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me.

      The psalmist here tells us, for our instruction, 1. How he was disowned and deserted by his friends, Psalms 142:4; Psalms 142:4. When he was in favour at court he seemed to have a great interest, but when he was made an out-law, and it was dangerous for any one to harbour him (witness Ahimelech's fate), then no man would know him, but every body was shy of him. He looked on his right hand for an advocate (Psalms 109:31), some friend or other to speak a good word for him; but, since Jonathan's appearing for him had like to have cost him his life, nobody was willing to venture in defence of his innocency, but all were ready to say they knew nothing of the matter. He looked round to see if any would open their doors to him; but refuge failed him. None of all his old friends would give him a night's lodging, or direct him to any place of secresy and safety. How many good men have been deceived by such swallow-friends, who are gone when winter comes! David's life was exceedingly precious, and yet, when he was unjustly proscribed, no man cared for it, nor would move a hand for the protection of it. Herein he was a type of Christ, who, in his sufferings for us, was forsaken of all men, even of his own disciples, and trod the wine-press alone, for there was none to help, none to uphold,Isaiah 63:5. 2. How he then found satisfaction in God, Psalms 142:5; Psalms 142:5. Lovers and friends stood aloof from him, and it was in vain to call to them. "But," said he, "I cried unto thee, O Lord! who knowest me, and carest for me, when none else will, and wilt not fail me nor forsake me when men do;" for God is constant in his love. David tells us what he said to God in the cave: "Thou art my refuge and my portion in the land of the living; I depend upon thee to be so, my refuge to save me from being miserable, my portion to make me happy. The cave I am in is but a poor refuge. Lord, thy name is the strong tower that I run into. Thou art my refuge, in whom alone I shall think myself safe. The crown I am in hopes of is but a poor portion; I can never think myself well provided for till I know that the Lord is the portion of my inheritance and of my cup." Those who in sincerity take the Lord for their God shall find him all-sufficient both as a refuge and as a portion, so that, as no evil shall hurt them, so no good shall be wanting to them; and they may humbly claim their interest: "Lord, thou art my refuge and my portion; every thing else is a refuge of lies and a portion of no value. Thou art so in the land of the living, that is, while I live and have my being, whether in this world or in a better." There is enough in God to answer all the necessities of this present time. We live in a world of dangers and wants; but what danger need we fear if God is our refuge, or what wants if he be our portion? Heaven, which alone deserves to be called the land of the living, will be to all believers both a refuge and a portion. 3. How, in this satisfaction, he addressed himself to God (Psalms 142:5; Psalms 142:6): "Lord, give a gracious ear to my cry, the cry of my affliction, the cry of my supplication, for I am brought very low, and, if thou help me not, I shall be quite sunk. Lord, deliver me from my persecutors, either tie their hands or turn their hearts, break their power or blast their projects, restrain them or rescue me, for they are stronger than I, and it will be thy honour to take part with the weakest. Deliver me from them, or I shall be ruined by them, for I am not yet myself a match for them. Lord, bring my soul out of prison, not only bring me safe out of this cave, but bring me out of all my perplexities." We may apply it spiritually: the souls of good men are often straitened by doubts and fears, cramped and fettered through the weakness of faith and the prevalency of corruption; and it is then their duty and interest to apply themselves to God, and beg of him to set them at liberty and to enlarge their hearts, that they may run the way of his commandments. 4. How much he expected his deliverance would redound to the glory of God. (1.) By his own thanksgivings, into which his present complaints would then be turned: "Bring my soul out of prison, not that I may enjoy myself and my friends and live at ease, no, nor that I may secure my country, but that I may praise thy name." This we should have an eye to, in all our prayers to God for deliverance out of trouble, that we may have occasion to praise God and may live to his praise. This is the greatest comfort of temporal mercies that they furnish us with matter, and give us opportunity, for the excellent duty of praise. (2.) By the thanksgivings of many on his behalf (2 Corinthians 1:11): "When I am enlarged the righteous shall encompass me about; for my cause they shall make thee a crown of praise, so the Chaldee. They shall flock about me to congratulate me on my deliverance, to hear my experiences, and to receive (Maschil) instructions from me; they shall encompass me, to join with me in my thanksgivings, because thou shalt have dealt bountifully with me." Note, The mercies of others ought to be the matter of our praises to God; and the praises of others, on our behalf, ought to be both desired and rejoiced in by us.