Exploring the Meaning of Psalms 42
By Julian Duckworth
Psalm 42 is a song of intense longing for the Lord, a deep yearning which carries the speaker through times of great distress. This longing is described in vivid words and images. The opening verse says, “As the deer pants for the water brooks, so pants my soul for You, O God.” Later, words and phrases like ‘thirsts’, ‘my tears’, ‘I pour out my soul’, ‘my soul is cast down within me’ and ‘in the night His song shall be with me’.
The spiritual meaning of this psalm of longing is concerned with two needs in us: first our need always to be in a state of longing for the Lord as we go through our lives, because ‘longing’ keeps us mindful and in conjunction with the Lord. This kind of longing is a very positive and joyful one in which we maintain and feed our relationship with the Lord in whatever ways we do that, in prayer, through the Word, through good towards others and by holding the Lord in our mind in the right way. (Heaven and Hell 349 and Arcana Caelestia 5130)
The other longing is about our need to remember the Lord and to seek to return to the Lord as and when we feel we have become separated from him. This separation may be due to our own forgetfulness or indulgence in worldly things or it may just be because our physical senses tend to take us away from the sensation of feeling the Lord in our lives. (Arcana Caelestia 5089.2)
A ‘deer’ stands for an affection for truth (see Arcana Caelestia 6413). This is because the deer, especially the does, are more timid than other animals, and such timidity describes the sensitive nature of affection very well. The ‘water brooks’ represent the power of what is true, especially the truths of the Word which are from the Lord. This is because water itself corresponds to truth. In this vein, let us notice the use of water-related words in the expressions of longingness for God: thirsts, tears, pour out, and later in the psalm, waterfalls.
‘Remembering’ has an important part in this psalm, first, of going with the multitude to the house of God with joy and praise. The ‘multitude’ stands for the joy of being in concert with many in adoration of God. But it can also mean more spiritually, a remembering of the time when our whole being was in accord in feeling joy in the Lord. This looking back remembrance is important when we are in temptation in which we feel separated and with no joy. It offers us a reminder of having been in a different and better state. (Divine Providence 279.5)
Later, in verses 6 and 7, remembering is made, using geographical names. Biblical names always stand for spiritual qualities, and here, the Jordan, a low-lying river which was the boundary of the land, stands for our natural life whereas the heights of Hermon and the Hill Mizar, being higher, stand for our spiritual levels of life. In other words, our remembrance of the Lord is to come from all parts of our life. (Apocalypse Explained 375.26)
The fascinating phrase, ‘Deep calls unto deep at the noise of Your waterfalls’ may actually have two different meanings. The first one is that the ‘deeps’ stand for the intentions of hell to work against the Lord and His heaven. But they are thrown into confusion by the noise of God’s waterfalls, and cry out one to another in their despair. (Arcana Caelestia 756)
The other spiritual meaning is that one deep refers to the divine depths of the Lord which will always meet with the other depths in ourselves, the depths of devotion, the depths of despair or temptation, and will aim to speak to them and where needed, restore them to their true state. The ‘waterfalls’ of the Lord stand for the abundance of truth that the Lord is able to give us, which, when we are receptive and in need, he will bring to us. (see Apocalypse Revealed 889)
Next comes the day-time and the night-time. Spiritually, ‘day’ is when we feel the presence of the Lord, we see clearly, and we feel confident in our faith and purpose. ‘Night’, spiritually, is when we do not feel the nearness of the Lord, and we become confused by darkness in ourselves. In the psalm, the Lord assures us of his loving presence with us in both states, but differently; lovingkindness in the day, His song and our prayer to the God of my life during the night. (Arcana Caelestia 8106 7193.3)
From verse 9 through to the end of the psalm comes a restoration to faith and trust in the Lord, even though he is unfelt and seems absent. God is ‘my Rock’ even though he seems to have forgotten me, which is our own impression; God is ‘my Rock’ even when my enemies within and around ask ‘Where is your God?’ This assurance leads on to the twice-mentioned ‘Hope in God’ with the accompanying words which are confident of a coming renewed state where we will openly praise God who is the help of my countenance. The spiritual idea of ‘countenance’ that it describes the face which has on it all that goes to make our whole life and being. (Arcana Caelestia 4292.4)
Arcana Coelestia #7193
7193. 'And I appeared to Abraham, to Isaac, and to Jacob, as God Shaddai' means the temptations which the Lord underwent in His Human and the temptations that faithful believers undergo, and the subsequent periods of consolation. This is clear from the meaning of 'appearing' or 'being seen', when used in reference to Jehovah, as perception from the Divine, dealt with in 2150, 3764, 4567, 5400; and from the representation of 'Abraham, Isaac, and Jacob' as the Lord in respect of the Divine itself and the Divine Human, dealt with in 6804, 6847. But here, since Jehovah is the speaker and says that He had appeared to them, the Lord in respect of the Human, that is, the Human before it had been made Divine, is meant, 'Abraham' meaning the celestial degree within that Human, 'Isaac' the spiritual degree, and 'Jacob' the natural degree.
[2] The reason why the Lord in respect of the Human, not the Divine itself and the Divine Human, is meant here by these three is that temptations are being referred to, and the Lord's Human before it was made Divine was able to be tempted, but not the Divine Human, still less the Divine itself; for the Divine is beyond any kind of temptation. Those in hell who are tempters cannot approach even celestial angels, for when they do approach them they are seized by a feeling of dread and anguish, and feel as if they were being deprived of air. Since they cannot approach celestial angels, because of the Divine presence among those angels, far less can they approach the Divine who is infinitely higher than the angelic level. From all this it may be recognized that the Lord took infirm humanity from His mother in order that He might undergo temptation, and by means of temptations might restore to order everything in heaven and in hell, and at the same time glorify His human, that is, make it Divine.
[3] For the meaning of 'God Shaddai' as temptations and subsequent periods of consolation, see 1992, 3667, 4572, 5628. The expression 'subsequent periods of consolation' is used because it is in keeping with Divine order that feelings of grief which temptations bring should be followed by those of comfort, just as evening and night are followed by morning and the dawn. These are also corresponding conditions, for there are alternations of states in the next life, just as there are alternations of times of day in the world. States involving temptations and molestations, and also states involving desolations, constitute evening and night in that life, while states which are periods of consolation and festivity constitute morning and dawn there. The reason why the same words, the words 'I appeared to Abraham, to Isaac, and to Jacob', also mean the temptations that faithful believers undergo, and subsequent periods of consolation, is that a person's regeneration, which is effected by means of temptations, is an image of the Lord's glorification, 3138, 3212, 3296, 3490, 4402, 5688, and therefore the things in the Word which relate in the highest sense to the Lord relate in the comparable internal sense to faithful believers.
