David's Struggle and Devotion During Exile

In the first place, David shows that when he was forced to flee by reason of the cruelty of Saul, and was living in a state of exile, what most of all grieved him was, that he was deprived of the opportunity of access to the sanctuary; for he preferred the service of God to every earthly advantage. In the second place, he shows that being tempted with despair, he had in this respect a very difficult contest to sustain. In order to strengthen his hope, he also introduces prayer and meditation on the grace of God. Last of all, he again makes mention of the inward conflict which he had with the sorrow which he experienced....

As the hart crieth for the fountains of water, &c. The meaning of these two verses simply is, that David preferred to all the enjoyments, riches, pleasures, and honors of this world, the opportunity of access to the sanctuary, that in this way he might cherish and strengthen his faith and piety by the exercises prescribed in the Law. When he says that he cried for the living God, we are not to understand it merely in the sense of a burning love and desire towards God: but we ought to remember in what manner it is that God allures us to himself, and by what means he raises our minds upwards. He does not enjoin us to ascend forthwith into heaven, but, consulting our weakness, he descends to us. David, then, considering that the way of access was shut against him, cried to God, because he was excluded from the outward service of the sanctuary, which is the sacred bond of intercourse with God. I do not mean to say that the observance of external ceremonies can of itself bring us into favor with God, but they are religious exercises which we cannot bear to want by reason of our infirmity. David, therefore, being excluded from the sanctuary, is no less grieved than if he had been separated from God himself. He did not, it is true, cease in the meantime to direct his prayers towards heaven, and even to the sanctuary itself; but conscious of his own infirmity, he was specially grieved that the way by which the faithful obtained access to God was shut against him. This is an example which may well suffice to put to shame the arrogance of those who without concern can bear to be deprived of those means, or rather, who proudly despise them, as if it were in their power to ascend to heaven in a moment’s flight; nay, as if they surpassed David in zeal and alacrity of mind. We must not, however, imagine that the prophet suffered himself to rest in earthly elements, but only that he made use of them as a ladder, by which he might ascend to God, finding that he had not wings with which to fly thither. The similitude which he takes from a hart is designed to express the extreme ardor of his desire. The sense in which some explain this is, that the waters are eagerly sought by the harts, that they may recover from fatigue; but this, perhaps, is too limited. I admit that if the hunter pursue the stag, and the dogs also follow hard after it, when it comes to a river it gathers new strength by plunging into it. But we know also that at certain seasons of the year, harts, with an almost incredible desire, and more intensely than could proceed from mere thirst, seek after water; and although I would not contend for it, yet I think this is referred to by the prophet here.

The second verse illustrates more clearly what I have already said, that David does not simply speak of the presence of God, but of the presence of God in connection with certain symbols; for he sets before himself the tabernacle, the altar, the sacrifices, and other ceremonies by which God had testified that he would be near his people; and that it behooved the faithful, in seeking to approach God, to begin by those things. Not that they should continue attached to them, but that they should, by the help of these signs and outward means, seek to behold the glory of God, which of itself is hidden from the sight. Accordingly, when we see the marks of the divine presence engraved on the word, or on external symbols, we can say with David that there is the face of God, provided we come with pure hearts to seek him in a spiritual manner. But when we imagine God to be present otherwise than he has revealed himself in his word, and the sacred institutions of his worship, or when we form any gross or earthly conception of his heavenly majesty, we are only inventing for ourselves visionary representations, which disfigure the glory of God, and turn his truth into a lie.

Calvin, J., & Anderson, J. (2010). Commentary on the Book of Psalms (Vol. 2, pp. 128–130). Logos Bible Software. (Public Domain)