I. (142:1–2) I Pour My Complaint before the Lord. The words here express earnest prayer in the face of imminent danger (“cry out . . . plead for mercy . . . pour out my complaint . . . tell my trouble”). Each of these terms are addressed in reference to the Lord, upon whom the worshiper depends.

The term “complaint” (v. 2) appears elsewhere in the Psalter (55:2, 17; 64:1; title of Psalm 102).781 The Greek generally renders it with a term in the realm of request, and this is helpful. It denotes a request that comes from a sense of desperation over very distasteful circumstances; it is to be distinguished from the kind of complaining that finds condemnation (usually rendered “grumbling,” and representing different Hebrew and Greek words).782 The stance of faith is seen in that the request is directed to God; grumbling is unbelief because it implies that God does not care or is malicious.

II. (142:3–4) I Have None to Trust but You. These verses express what people often feel in the kind of situation for which this psalm is geared: lacking energy (“my spirit faints within me”; cf. comment on 143:3–4), beset by dangers and confused (“they have hidden a trap for me”), and painfully alone (“none who takes notice of me . . . no one cares for my soul”). The feeling of isolation is just that—a feeling; to sing this psalm in worship should help to address it! The psalmist reminds himself, “You know my way” (cf. 1:6), which the next section will develop.

III. (142:5–7) Deliver Me from My Persecutors. The final section ties the whole psalm together. “I cry to you” (v. 5) echoes “I cry out” (v. 1), while “You are my refuge” echoes “No refuge” (v. 4, using a synonym). “I am brought very low” (v. 6) summarizes verses 3–4. “Bring me out of prison” (v. 7) is likely a further figure for the feeling of helpless isolation there. This section enables the faithful to pray with boldness and with confidence in the Lord’s unflagging care. The person praying recognizes how he should respond when he sees the answer (“that I may give thanks to your name”), and he expects all “the righteous” (his fellow faithful) to rejoice with him. As often in the psalms, personal experiences of blessing profit the whole people and are properly brought to completion in public thanks and praise (cf. comments on 32:6–11 [at v. 7]; 109:30–31; 116:12–19).