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)

756. 'All the fountains of the great deep were split open' means the full extent of temptation involving things of the will. This becomes clear from what has been stated already about temptations being of two kinds, the first involving things of the understanding, the second those of the will, and about the latter being severe in comparison with the former. It is clear as well from the fact that up to now temptation involving things of the understanding has been the subject. It is similarly clear from the meaning of 'the deep' as evil desires and derivative falsities, as shown already in 18, and also in the following in the Word: In Ezekiel,

Thus says the Lord Jehovah, When I make you a city laid desolate, like the cities that are not inhabited, when I shall cause the deep to come up over you, and many waters have covered you. Ezekiel 26:19.

Here 'the deep' and 'many waters' stand for the full extent of temptation.

In Jonah,

The waters closed around me, even to my soul, the deep surrounded me. Jonah 2:5.

Here similarly 'the waters' and 'the deep' stand for the full extent of temptation.

In David,

Deep is calling to deep at the noise of Your waterspouts; all Your breakers and all Your waves have gone over me. Psalms 42:7.

This plainly stands for the full extent of temptation. In the same author,

He rebuked the Sea Suph and it became dry; He caused them to go through the deeps, as in a desert, and He saved them from the hand of him that hated them, and He delivered them from the hand of the enemy. And the waters covered their adversaries. Psalms 106:9-11.

Here 'the deep' stands for temptations in the wilderness.

[2] In early times 'the deep' meant hell, and delusions and persuasions of falsity were likened to waters and streams, and also smoke, pouring out of it. This is also what the hells of some people look like, that is to say, like deeps and like seas. These in the Lord's Divine mercy will be described later on. The evil spirits who are responsible for man's vastation, and also for temptation, come from these places. And their delusions which they infuse, and the desires with which they inflame man, are like deluges and vapours pouring out of there. For, as has been stated, man is joined to hell through evil spirits, and to heaven through angels. Consequently when 'all the fountains of the deep' are said to have been 'split open' matters of that kind are meant. The fact that hell is called the deep, and the foul things that come from there are called streams, is clear in Ezekiel,

Thus said the Lord Jehovih, On the day he went down into hell, I made him mourn, I covered the deep over him, and I restrained its streams, and the great waters were stayed. Ezekiel 31:15.

Hell is also called 'the deep' in John, in Revelation 9:1-2, 11; 11:7; 17:8; 20:1, 3.