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)

5089. 'And they were in custody for days' means that they lay in a state when they were cast aside for a long time. This is clear from the meaning of 'days' as states, dealt with in 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850; so that 'for days' here means lying in a particular state for a long time - in a state when they were cast aside, meant by 'custody', 5083. A more lengthy explanation of the details contained in the internal sense here is not possible because they are not the kind of matters about which any idea can be gained with the help of things in the world, such as details about the celestial-of-the-spiritual man, about this man's state within the natural when the interior natural is being made new, and after that when it has been made new and the exterior natural has been cast aside. But some idea of these matters and others like them can be gained from things in heaven, which is the kind of idea that does not pass into any notion gained from things in the world, except in the case of people who, in their thinking, can be led away from sensory impressions.

[2] Unless a person's thought can be raised above sensory impressions so that these are beheld as existing so to speak beneath him, he cannot possibly discern any interior aspect of the Word, let alone things of heaven such as are totally removed from those of the world, since the senses take hold of them and stifle them. This explains why people who rely on their senses and have focused their attention on known facts rarely understand anything about the things of heaven; for they have immersed their thoughts in the kinds of things that belong to the world, that is, in terms and in definitions formed from these, and so in what the senses perceive, from which they can no longer be raised up and so preserved in a way of looking at things that is higher than the senses. Nor can their thought range freely any longer over the whole field of matters recorded in the memory, selecting those which agree and casting aside those which are contrary, and using those which are in any way appropriate. For their thought is locked up and immersed in terms, as has been stated, and consequently in sensory impressions, so that it cannot look round about. This is the reason why the learned possess less belief than the simple, and also indeed why they possess less discernment in heavenly matters. For the simple can view something from a position that is above mere terms and above known facts, and so above sensory evidence. This the learned cannot do; their viewpoint is based on terms and known facts because their mind is immersed in these. Thus they are bound so to speak in a dungeon or prison.