Psalm 142:1
I cry aloud to the LORD; I lift my voice to the LORD for mercy.
A Maskil of David, when he was in the cave.
This phrase indicates that the psalm is a "Maskil," a term suggesting a contemplative or instructive poem. David, the attributed author, composed this psalm during a time of distress, specifically when he was hiding in a cave. This likely refers to one of two instances: either when David fled from King Saul and hid in the cave of Adullam (1 Samuel 22:1) or when he was in the cave at En Gedi (1 Samuel 24:3). The caves in these regions provided natural fortresses and were common hiding places. David's experience in the cave symbolizes a period of isolation and vulnerability, yet also a time of deep reliance on God. The historical context of David's life, as a fugitive and future king, underscores the themes of trust and divine deliverance.

A prayer.
This designation highlights the psalm's primary function as a prayer, a direct communication with God. In the biblical tradition, prayer is a vital expression of faith and dependence on God. David's prayers often reflect his personal struggles and his unwavering trust in God's provision and protection. The psalm serves as a model for believers, illustrating how to approach God in times of trouble.

I cry aloud to the LORD;
David's act of crying aloud signifies an urgent and earnest plea. In the Hebrew tradition, vocalizing prayers was common, reflecting sincerity and intensity. The use of "LORD" (YHWH) emphasizes the covenantal relationship between God and His people. David's cry is not just a call for help but an invocation of God's faithfulness and promises.

I lift my voice to the LORD for mercy.
Lifting one's voice indicates a deliberate and conscious act of seeking God's attention. The plea for "mercy" underscores David's recognition of his need for God's compassion and grace. Mercy, in the biblical sense, involves God's loving-kindness and willingness to forgive and aid those in distress. This phrase connects to other scriptures where God's mercy is a central theme, such as in Lamentations 3:22-23 and Ephesians 2:4-5. David's appeal for mercy foreshadows the ultimate expression of divine mercy through Jesus Christ, who embodies God's grace and redemption for humanity.

Persons / Places / Events
1. David
The author of this psalm, traditionally believed to be King David, who often found himself in distressing situations, seeking God's help.

2. The Cave
This psalm is often associated with David's time hiding in a cave, possibly the Cave of Adullam, as he fled from King Saul.

3. The LORD (Yahweh)
The covenant name of God, to whom David directs his cries for help and mercy.
Teaching Points
The Power of Vocal Prayer
David's example shows the importance of vocalizing our prayers, which can help us articulate our needs and emotions before God.

Seeking God's Mercy
In times of distress, like David, we should seek God's mercy, acknowledging our dependence on His grace and compassion.

God as Our Refuge
David's cry from the cave reminds us that God is our ultimate refuge, even when we feel trapped or isolated.

Honesty in Prayer
David's raw and honest plea encourages us to be transparent with God about our struggles and fears.

Faith in God's Response
Despite his dire circumstances, David's cry reflects a faith that God hears and will respond to his plea for mercy.
Bible Study Questions
1. How does David's situation in the cave influence the tone and content of his prayer in Psalm 142:1?

2. In what ways can vocalizing our prayers, as David did, impact our relationship with God?

3. How does the concept of God as a refuge in Psalm 142 relate to other scriptures that describe God as a protector?

4. What can we learn from David's approach to seeking mercy that can be applied to our own prayer life?

5. How does the assurance of God's mercy in Psalm 142:1 encourage us to approach Him with our own needs and struggles?
Connections to Other Scriptures
1 Samuel 22:1-2
This passage describes David's time in the Cave of Adullam, providing context for his cry to the Lord in Psalm 142.

Psalm 57
Another psalm attributed to David during his time in the cave, expressing trust in God's protection.

Hebrews 4:16
Encourages believers to approach God's throne of grace with confidence, similar to David's plea for mercy.

Philippians 4:6-7
Advises believers to present their requests to God, echoing David's practice of crying out to the Lord.
A Cry for DeliveranceC. Short Psalm 142:1-7
David's Prayer in the CavePsalm 142:1-7
David's Prayer in the CaveA. Whyte, D. D.Psalm 142:1-7
Religion in the Trials of LifeHomilistPsalm 142:1-7
When My Spirit was OverwhelmedS. Conway Psalm 142:1-7
People
David, Psalmist
Places
Jerusalem
Topics
Aloud, 142, Cave, Contemplation, Cried, Cry, David, Entreat, Grace, Gt, Hole, Instruction, Lift, Lt, Maschil, Maskil, Mercy, Prayer, Rock, Supplication, Voice
Dictionary of Bible Themes
Psalm 142:

     4218   cave

Psalm 142:1-3

     6688   mercy, demonstration of God's

Psalm 142:1-7

     5088   David, character
     8610   prayer, asking God

Library
February the First the Soul in Prison
"Bring my soul out of prison!" --PSALM cxlii. I too, have my prison-house, and only the Lord can deliver me. There is the prison-house of sin. It is a dark and suffocating hole, without friendly light or morning air. And it is haunted by such affrighting shapes, as though my iniquities had incarnated themselves in ugly and repulsive forms. None but the Lord can bring me out. And there is the prison-house of sorrow. My griefs sometimes wrap me about like cold confining walls, which have neither
John Henry Jowett—My Daily Meditation for the Circling Year

Out of the Deep of Loneliness, Failure, and Disappointment.
My heart is smitten down, and withered like grass. I am even as a sparrow that sitteth alone on the housetop--Ps. cii. 4, 6. My lovers and friends hast Thou put away from me, and hid mine acquaintance out of my sight--Ps. lxxviii. 18. I looked on my right hand, and saw there was no man that would know me. I had no place to flee unto, and no man cared for my soul. I cried unto Thee, O Lord, and said, Thou art my Hope. When my spirit was in heaviness, then Thou knewest my path.--Ps. cxlii. 4, 5.
Charles Kingsley—Out of the Deep

The Ceaselessness of Prayer
The Ceaselessness of Prayer Prayer as Christian freedom, and prayer as Christian life--these are two points I would now expand. I. First, as to the moral freedom involved and achieved in prayer. Prayer has been described as religion in action. But that as it stands is not a sufficient definition of the prayer which lives on the Cross. The same thing might be said about the choicest forms of Christian service to humanity. It is true enough, and it may carry us far; but only if we become somewhat
P. T. Forsyth—The Soul of Prayer

The Theology of St. Hilary of Poitiers.
This Chapter offers no more than a tentative and imperfect outline of the theology of St. Hilary; it is an essay, not a monograph. Little attempt will be made to estimate the value of his opinions from the point of view of modern thought; little will be said about his relation to earlier and contemporary thought, a subject on which he is habitually silent, and nothing about the after fate of his speculations. Yet the task, thus narrowed, is not without its difficulties. Much more attention, it is
St. Hilary of Poitiers—The Life and Writings of St. Hilary of Poitiers

Question of the Contemplative Life
I. Is the Contemplative Life wholly confined to the Intellect, or does the Will enter into it? S. Thomas, On the Beatific Vision, I., xii. 7 ad 3m II. Do the Moral Virtues pertain to the Contemplative Life? S. Augustine, Of the City of God, xix. 19 III. Does the Contemplative Life comprise many Acts? S. Augustine, Of the Perfection of Human Righteousness, viii. 18 " Ep., cxxx. ad probam IV. Does the Contemplative Life consist solely in the Contemplation of God, or in the Consideration
St. Thomas Aquinas—On Prayer and The Contemplative Life

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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