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Commentary on Psalms 42 verses 6–11
Complaints and comforts here, as before, take their turn, like day and night in the course of nature.
I. He complains of the dejections of his spirit, but comforts himself with the thoughts of God, Psa 42:6. 1. In his troubles. His soul was dejected, and he goes to God and tells him so: O my God! my soul is cast down within me. It is a great support to us, when upon any account we are distressed, that we have liberty of access to God, and liberty of speech before him, and may open to him the causes of our dejection. David had communed with his own heart about its own bitterness, and had not as yet found relief; and therefore he turns to God, and opens before him the trouble. Note, When we cannot get relief for our burdened spirits by pleading with ourselves, we should try what we can do by praying to God and leaving our case with him. We cannot still these winds and waves; but we know who can. 2. In his devotions. His soul was elevated, and, finding the disease very painful, he had recourse to that as a sovereign remedy. "My soul is plunged; therefore, to prevent its sinking, I will remember thee, meditate upon thee, and call upon thee, and try what that will do to keep up my spirit." Note, The way to forget the sense of our miseries is to remember the God of our mercies. It was an uncommon case when the psalmist remembered God and was troubled, Psa 77:3. He had often remembered God and was comforted, and therefore had recourse to that expedient now. He was now driven to the utmost borders of the land of Canaan, to shelter himself there from the rage of his persecutors - sometimes to the country about Jordan, and, when discovered there, to the land of the Hermonites, or to a hill called Mizar, or the little hill; but, (1.) Wherever he went he took his religion along with him. In all these places, he remembered God, and lifted up his heart to him, and kept his secret communion with him. This is the comfort of the banished, the wanderers, the travellers, of those that are strangers in a strange land, that undique ad caelos tantundem est viae - wherever they are there is a way open heavenward. (2.) Wherever he was he retained his affection for the courts of God's house; from the land of Jordan, or from the top of the hills, he used to look a long look, a longing look, towards the place of the sanctuary, and wish himself there. Distance and time could not make him forget that which his heart was so much upon and which lay so near it.
II. He complains of the tokens of God's displeasure against him, but comforts himself with the hopes of the return of his favour in due time.
1.He saw his troubles coming from God's wrath, and that discouraged him (Psa 42:7): "Deep calls unto deep, one affliction comes upon the neck of another, as if it were called to hasten after it; and thy water-spouts give the signal and sound the alarm of war." It may be meant of the terror and disquietude of his mind under the apprehensions of God's anger. One frightful thought summoned another, and made way for it, as is usual in melancholy people. He was overpowered and overwhelmed with a deluge of grief, like that of the old world, when the windows of heaven were opened and the fountains of the great deep were broken up. Or it is an allusion to a ship at sea in a great storm, tossed by the roaring waves, which go over it, Psa 107:25. Whatever waves and billows of affliction go over us at any time we must call them God's waves and his billows, that we may humble ourselves under his mighty hand, and may encourage ourselves to hope that though we be threatened we shall not be ruined; for the waves and billows are under a divine check. The Lord on high is mightier than the noise of these many waters. Let not good men think it strange if they be exercised with many and various trials, and if they come thickly upon them; God knows what he does, and so shall they shortly. Jonah, in the whale's belly, made use of these words of David, Jon 2:3 (they are exactly the same in the original), and of him they were literally true, All thy waves and thy billows have gone over me; for the book of psalms is contrived so as to reach every one's case.
2.He expected his deliverance to come from God's favour (Psa 42:8): Yet the Lord will command his lovingkindness. Things are bad, but they shall not always be so. Non si male nunc et olim sic erit - Though affairs are now in an evil plight, they may not always be so. After the storm there will come a calm, and the prospect of this supported him when deep called unto deep. Observe (1.) What he promised himself from God: The Lord will command his lovingkindness. He eyes the favour of God as the fountain of all the good he looked for. That is life; that is better than life; and with that God will gather those from whom he has, in a little wrath, hid his face, Isa 54:7, Isa 54:8. God's conferring his favour is called his commanding it. This intimates the freeness of it; we cannot pretend to merit it, but it is bestowed in a way of sovereignty, he gives like a king. It intimates also the efficacy of it; he speaks his lovingkindness, and makes us to hear it; speaks, and it is done. He commands deliverance (Psa 44:4), commands the blessing (Psa 133:3), as one having authority. By commanding his lovingkindness, he commands down the waves and the billows, and they shall obey him. This he will do in the daytime, for God's lovingkindness will make day in the soul at any time. Though weeping has endured for a night, a long night, yet joy will come in the morning. (2.) What he promised for himself to God. If God command his lovingkindness for him, he will meet it, and bid it welcome, with his best affections and devotions. [1.] He will rejoice in God: In the night his song shall be with me. The mercies we receive in the day we ought to return thanks for at night; when others are sleeping we should be praising God. See Psa 119:62, At midnight will I rise to give thanks. In silence and solitude, when we are retired from the hurries of the world, we must be pleasing ourselves with the thoughts of God's goodness. Or in the night of affliction: "Before the day dawns, in which God commands his lovingkindness, I will sing songs of praise in the prospect of it." Even in tribulation the saints can rejoice in hope of the glory of God, sing in hope, and praise in hope, Rom 5:2, Rom 5:3. It is God's prerogative to give songs in the night, Job 35:10. [2.] He will seek to God in a constant dependence upon him: My prayer shall be to the God of my life. Our believing expectation of mercy must not supersede, but quicken, our prayers for it. God is the God of our life, in whom we live and move, the author and giver of all our comforts; and therefore to whom should we apply by prayer, but to him? And from him what good may not we expect? It would put life into our prayers in them to eye God as the God of our life; for then it is for our lives, and the lives of our souls, that we stand up to make request.
III. He complains of the insolence of his enemies, and yet comforts himself in God as his friend, Psa 42:9-11.
1.His complaint is that his enemies oppressed and reproached him, and this made a great impression upon him. (1.) They oppressed him to such a degree that he went mourning from day to day, from place to place, Psa 42:9. He did not break out into indecent passions, though abused as never man was, but he silently wept out his grief, and went mourning; and for this we cannot blame him: it must needs grieve a man that truly loves his country, and seeks the good of it, to see himself persecuted and hardly used, as if he were an enemy to it. Yet David ought not hence to have concluded that God had forgotten him and cast him off, nor thus to have expostulated with him, as if he did him as much wrong in suffering him to be trampled upon as those did that trampled upon him: Why go I mourning? and why hast thou forgotten me? We may complain to God, but we are not allowed thus to complain of him. (2.) They reproached him so cuttingly that it was a sword in his bones, Psa 42:10. He had mentioned before what the reproach was that touched him thus to the quick, and here he repeats it: They say daily unto me, Where is thy God? - a reproach which was very grievous to him, both because it reflected dishonour upon God and was intended to discourage his hope in God, which he had enough to do to keep up in any measure, and which was but too apt to fail of itself.
2.His comfort is that God is his rock (Psa 42:9) - a rock to build upon, a rock to take shelter in. The rock of ages, in whom is everlasting strength, would be his rock, his strength in the inner man, both for doing and suffering. To him he had access with confidence. To God his rock he might say what he had to say, and be sure of a gracious audience. he therefore repeats what he had before said (Psa 42:5), and concludes with it (Psa 42:11): Why art thou cast down, O my soul? His griefs and fears were clamorous and troublesome; they were not silenced though they were again and again answered. But here, at length, his faith came off a conqueror and forced the enemies to quit the field. And he gains this victory, (1.) By repeating what he had before said, chiding himself, as before, for his dejections and disquietudes, and encouraging himself to trust in the name of the Lord and to stay himself upon his God. Note, It may be of great use to us to think our good thoughts over again, and, if we do not gain our point with them at first, perhaps we may the second time; however, where the heart goes along with the words, it is no vain repetition. We have need to press the same thing over and over again upon our hearts, and all little enough. (2.) By adding one word to it; there he hoped to praise God for the salvation that was in his countenance; here, "I will praise him," says he, "as the salvation of my countenance from the present cloud that is upon it; if God smile upon me, that will make me look pleasant, look up, look forward, look round, with pleasure." He adds, and my God, "related to me, in covenant with me; all that he is, all that he has, is mine, according to the true intent and meaning of the promise." This thought enabled him to triumph over all his griefs and fears. God's being with the saints in heaven, and being their God, is that which will wipe away all tears from their eyes, Rev 21:3, Rev 21:4.
I beseech you to remember in all your present contest the great reward laid up in heaven for those who are persecuted and reviled for righteousness’ sake, and to be glad and leap for joy on account of the Son of man, just as the apostles once rejoiced when they were counted worthy to suffer dishonor for his name. And if you should ever perceive your soul drawing back, let the mind of Christ, which is in us, say to it, when it wishes to trouble that mind as much as it can, “Why are you sorrowful, my soul, and why do you disquiet me? Hope in God, for I shall yet give him thanks.” I pray that our souls may never be disquieted, and even more that in the presence of the tribunals and of the naked swords drawn against our necks they may be guarded by the peace of God, which passes all understanding, and may be quieted when they consider that those who are foreigners from the body are at home with the Lord of all. But if we are not so strong as always to preserve calm, at least let not the disquiet of the soul be poured forth or appear to strangers, so that we may have the opportunity of giving an apology to God, when we say to him, “My God, my soul is disquieted within me.”
Pondering all this within myself, then, I was again encouraged not to be alarmed but to hope in God, who readily provides me with salvation and again makes me esteemed. Turning their thoughts over and over, sometimes in despair, sometimes in hope, is typical of people suffering.
When the inner person shows signs for a time of wavering between vice and virtue, say, “Why are you cast down, O my soul, and why are you disquieted within me? Hope thou in God, for I shall yet praise him who is the health of my countenance and my God.” You must never let suggestions of evil grow on you or a babel of disorder win strength in your breast. Kill the enemy while he is small, and, that you may not have a crop of tares, nip the evil in the bud.
“My personal savior is my God”: I trusted that you would doubtless meet my request, since you personally are my salvation and my Lord (the term “personal savior” meaning “my support, my glory”—in other words, It is you yourself who provides me with this).
"Why art you cast down, O my soul; and why do you disquiet me?" [Psalm 42:11]. And, as it seems to answer, "Would you not have me disquiet you, placed as I am here in so great evils? Would you have me not disquiet you, panting as I am after what is good, thirsting and labouring as I am for it?" What should I say, but,
"Hope thou in God; for I will yet confess unto Him" [Psalm 42:11]. He states the very words of that confession; he repeats the grounds on which he fortifies his hope. "He is the health of my countenance, and my God."
Do not despair of salvation, O soul, he is saying: you have God as Savior; in him you gain sound hope. Quench your discouragement and receive consolation.
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SUMMARY
Psalms 42:11 serves as a profound refrain within a lament, articulating the psalmist's deep internal struggle with dejection and turmoil while simultaneously proclaiming an active, resolute hope in God. It captures the universal human experience of spiritual distress, offering a powerful model of self-exhortation to anchor one's soul in divine faithfulness, anticipating future praise and restoration from the very presence of God.
CONTEXT
Literary Context: Psalms 42:11 functions as the concluding refrain of Psalm 42, a poignant lament by the Sons of Korah. This exact phrase is first introduced in Psalm 42:5 and is repeated verbatim in Psalm 43:5, indicating a thematic and emotional continuity between the two psalms, which are often considered a single literary unit. The psalmist expresses profound longing for God's presence, comparing his soul's thirst to a deer panting for water in Psalm 42:1. Throughout Psalm 42, the psalmist grapples with feelings of abandonment, the taunts of enemies asking, "Where is your God?" (Psalm 42:3), and the memory of past worship experiences, all while wrestling with his present distress. The repetition of the refrain underscores the persistent nature of spiritual anguish and the recurring need for the soul to remind itself of God's unchanging character and promises.
Historical & Cultural Context: While the specific historical circumstances of the Sons of Korah are not explicitly stated, the psalm's language suggests a period of exile, separation from the temple in Jerusalem, or significant personal hardship. The psalmist's lament about being far from "the house of God" (Psalm 42:4) implies a geographical distance from the central place of worship, possibly due to captivity, banishment, or pilgrimage. The "land of Jordan and of Hermon" (Psalm 42:6) indicates a northern location, far from Jerusalem, adding to the sense of isolation and spiritual displacement. Culturally, the act of lament was a recognized and accepted form of prayer in ancient Israel, allowing individuals to express deep sorrow and distress to God while still maintaining faith. The imagery of "deep calls to deep" (Psalm 42:7) evokes the overwhelming power of natural forces, mirroring the overwhelming emotional state of the psalmist.
Key Themes: This verse powerfully encapsulates several overarching themes present in Psalm 42 and the broader book of Psalms. Firstly, it highlights the reality of human lament and spiritual struggle, acknowledging that even devout believers experience profound emotional distress and periods of feeling distant from God. The psalmist's honest self-interrogation, "Why art thou cast down...?" (Psalm 42:5), validates the experience of inner turmoil. Secondly, it emphasizes the discipline of self-exhortation and active faith. The psalmist doesn't passively wallow in despair but actively "preaches" truth to his own soul, commanding it to "hope in God." This demonstrates a conscious choice to direct one's focus and trust toward the divine, even when feelings contradict that truth. Finally, the verse underscores God's role as the ultimate source of hope, salvation, and restoration. The declaration that God is "the health of my countenance" points to His power to bring complete well-being—physical, emotional, and spiritual—which is so profound it radiates outward, transforming sorrow into joy and despair into praise. This theme of divine restoration is central to the psalmist's enduring hope.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 42:11 is rich with Rhetorical Question, as the psalmist repeatedly interrogates his own soul ("Why art thou cast down... and why art thou disquieted...?"). This device effectively portrays the internal struggle and the psalmist's active engagement with his emotions. The verse also employs Personification, addressing the "soul" as if it were a separate entity capable of being commanded ("hope thou in God"), highlighting the internal division and the need for the rational, faith-filled self to instruct the emotional self. The phrase "health of my countenance" is a powerful Metonymy, where the "countenance" (face) stands for the entire person's well-being, joy, and inner state, implying that God's salvation brings such complete restoration that it radiates outward. The entire verse functions as a Refrain, repeated from Psalm 42:5 and again in Psalm 43:5, emphasizing the persistent nature of the struggle and the enduring, repeated need for self-exhortation and hope in God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 42:11 profoundly articulates the biblical truth that faith is not the absence of struggle, but the active choice to trust God amidst it. It underscores the sovereignty of God over human emotions and circumstances, presenting Him as the ultimate source of salvation and restoration. The psalmist's self-exhortation serves as a model for believers to engage in spiritual discipline, "preaching" truth to themselves when feelings of despair threaten to overwhelm. This verse also highlights the deeply personal nature of faith, as the psalmist claims God as "my God," emphasizing an intimate relationship that provides an anchor in times of distress. It is a testament to the enduring power of hope, even when circumstances seem bleak, reminding us that God's faithfulness is greater than our fleeting emotions.
REFLECTION AND APPLICATION
Psalms 42:11 offers profound practical wisdom for navigating the universal human experience of emotional and spiritual distress. It validates the reality of feeling "cast down" and "disquieted," affirming that such feelings are part of the human condition, even for those deeply devoted to God. The psalmist's response, however, is not to wallow in despair but to actively engage in spiritual self-care through self-exhortation. This verse teaches us the vital discipline of "preaching to ourselves" – reminding our souls of God's unchanging character, His promises, and His ultimate power to deliver, even when our feelings contradict these truths. It calls us to anchor our hope not in fleeting circumstances or emotional states, but in the steadfast nature of God, who is our ultimate salvation and the restorer of our joy and peace. By choosing to hope in Him, we anticipate a future where praise will inevitably replace lament, and our countenances will reflect the "health" of His restoring presence.
Questions for Reflection
FAQ
What does "health of my countenance" mean in this verse?
Answer: The phrase "health of my countenance" (Hebrew: yᵉshûwʻâh panay) is a rich expression. While "health" is part of the meaning, the Hebrew word yᵉshûwʻâh primarily signifies "salvation," "deliverance," or "victory." "Countenance" (Hebrew: pânîym) refers to one's face or presence. Therefore, God is not merely a physical healer, but the one who brings complete salvation and restoration—spiritual, emotional, and even physical—that is so profound it becomes visible in one's outward appearance. It suggests that God's saving work transforms sorrow into joy, despair into hope, and inner turmoil into peace, radiating from the individual's face. It's a visible testimony to God's transformative power, much like the radiant face of Moses after encountering God in Exodus 34:29.
Is it okay for a believer to feel "cast down" or depressed?
Answer: Absolutely. Psalms 42:11, along with many other psalms (e.g., Psalm 6, Psalm 13), demonstrates that it is not only normal but biblically affirmed for believers to experience deep emotional distress, including feelings of being "cast down" or depressed. The psalmist honestly expresses his inner turmoil, modeling a transparent and authentic relationship with God. The key is not to deny these feelings but to bring them before God and, like the psalmist, actively choose to direct one's hope and trust in Him, even amidst the struggle. This verse encourages us to acknowledge our emotions while simultaneously anchoring our faith in God's unchanging character.
How does this verse relate to "preaching to yourself"?
Answer: This verse is a prime example of "preaching to yourself." The psalmist doesn't wait for his feelings to change; he actively interrogates his soul ("Why art thou cast down...?") and then commands it ("hope thou in God: for I shall yet praise him"). This is a conscious act of spiritual discipline where one reminds oneself of divine truth and God's character, overriding the deceptive or despairing messages of one's emotions or circumstances. It's about aligning one's inner being with God's reality, much like Paul's exhortation to take every thought captive in 2 Corinthians 10:5. It's a proactive step to combat spiritual and emotional distress by intentionally directing one's hope toward God.
CHRIST-CENTERED FULFILLMENT
Psalms 42:11 finds its ultimate and most profound fulfillment in Jesus Christ. The psalmist's deep lament and cry for restoration, particularly the longing for God's presence and the "health of my countenance," foreshadows the perfect lament and ultimate restoration found in Christ. Jesus, in His humanity, fully experienced being "cast down" and "disquieted," most acutely in the Garden of Gethsemane where His soul was "overwhelmed with sorrow to the point of death" (Matthew 26:38). Yet, in perfect obedience and trust, He chose to "hope in God," submitting His will to the Father's, even to the point of death on the cross (Luke 22:42). He is the true "health of our countenance," for through His atoning sacrifice, He secured our ultimate salvation (yᵉshûwʻâh), delivering us from the power of sin and death. His resurrection is the ultimate "praise" that followed the deepest "casting down," demonstrating God's power to bring life and joy out of despair. Moreover, Christ is "our God" in a personal and intimate way, the one through whom we have access to the Father (John 14:6), and the source of the Holy Spirit who indwells us, bringing peace that surpasses understanding even amidst disquietude (Philippians 4:7). In Him, our faces are truly made radiant, not by our own efforts, but by the glory of God reflected in the face of Jesus Christ (2 Corinthians 4:6).