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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.
When we come up against the demon of acedia, then with tears let us divide the soul and have one part offer consolation and the other receive consolation. And sowing within ourselves goodly hopes, let us chant with holy David this [verse].
"My soul is disquieted on account of myself" [Psalm 42:6]. Is it disquieted on account of God? It is on my own account it is disquieted. By the Unchangeable it was revived; it is by the changeable it is disquieted. I know that the righteousness of God remains; whether my own will remain steadfast, I know not. For I am alarmed by the Apostle's saying, "Let him that thinks he stands, take heed lest he fall." [1 Corinthians 10:12] Therefore since "there is no soundness in me for myself," there is no hope either for me of myself. "My soul is disquieted on account of myself."..."Therefore I remember You, O Lord, from the land of Jordan, and from the little hill of Hermon." From whence did I remember you? From the "little hill," and from the "land of Jordan." Perhaps from Baptism, where the remission of sins is given. For no one runs to the remission of sins, except he who is dissatisfied with himself; no one runs to the remission of sins, but he who confesses himself a sinner; no one confesses himself a sinner, except by humbling himself before God. Therefore it is from "the land of Jordan I have remembered you, and from the hill;" observe, not "of the great hill," that you may make of the "little hill" a great one: for "whoso exalts himself shall be abased, and whoso humbles himself shall be exalted." If you would also ask the meanings of the names, Jordan means "their descent." Descend then, that you may be "lifted up:" be not lifted up, lest you be cast down. "And the little hill of Hermon." Hermon means "anathematizing." Anathematize yourself, by being displeased with yourself; for if you are pleased with yourself, God will be displeased with you. Because then God gives us all good things, because He Himself is good, not because we are worthy of it; because He is merciful, not because we have in anything deserved it; it is from "the land of Jordan, and from Hermon," that I remember you. And because he so remembers with humility, he shall earn his exaltation to fruition, for he is not "exalted" in himself, who "glories in the Lord."
God is not to be sought from the height of arrogance, but the remembrance of him is found in situations of lowly humility.
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SUMMARY
Psalms 42:6 offers a profound and deeply human articulation of spiritual and emotional despondency, where the psalmist's very soul feels utterly "cast down." Yet, amidst this intense inner turmoil and geographical separation from the spiritual heart of Israel, the psalmist makes a deliberate and courageous choice to actively remember God. This verse encapsulates a transformative journey from despair to a conscious act of faith, affirming God's omnipresence and the enduring power of recalling His character and faithfulness, even in the most challenging and remote circumstances.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 42:6 employs several powerful literary devices to convey the psalmist's profound emotional and spiritual state. Personification is vividly evident in the phrase "my soul is cast down within me," where the soul, an abstract concept representing the psalmist's innermost being, is depicted as an entity capable of being physically lowered, depressed, or weighed down. This powerfully illustrates the depth of the psalmist's internal collapse and despair. The direct address "O my God" is a clear example of apostrophe, a rhetorical device where the speaker addresses an absent person, an abstract idea, or a thing. This direct and intimate address underscores the psalmist's personal relationship with God and his desperate plea for divine intervention or solace. Furthermore, the use of geographical symbolism is prominent. The distant locations—"the land of Jordan," "the Hermonites," and "the hill Mizar"—are not merely literal places but symbolize the psalmist's spiritual distance, perceived exile, or feelings of isolation from God's presence in the temple. This physical separation amplifies his spiritual longing and the challenge of his faith. Finally, the verse features a powerful contrast between the profound despair ("my soul is cast down") and the active, deliberate, and volitional choice to "remember thee," showcasing the resilience of faith and the power of intentional spiritual discipline in the face of overwhelming emotion. The subtle contrast between the towering "Hermonites" and the "hill Mizar" (the "small mountain") might also reflect the psalmist's fluctuating emotional landscape, from moments of awe at God's creation to feelings of personal insignificance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 42:6 offers profound theological insights into the nature of human suffering, divine omnipresence, and the discipline of faith. It affirms that even the most devout individuals can experience deep spiritual and emotional distress, normalizing the reality of lament and despondency within the life of faith. Crucially, it demonstrates that God's presence is not confined to physical structures or geographical locations; He is accessible and responsive to His people wherever they are, even in the most remote or desolate circumstances. The psalmist's deliberate act of remembering God in the midst of his despair underscores the biblical truth that faith is not merely a feeling but a volitional choice to fix one's mind on God's unchanging character, promises, and past faithfulness, thereby finding an anchor of hope in the storm. This active remembrance serves as a powerful counter-strategy to overwhelming sorrow, shifting focus from the self and circumstances to the sovereign and compassionate God, who remains faithful even when we feel forsaken.
REFLECTION AND APPLICATION
Psalms 42:6 provides a timeless and deeply relatable portrait of the human condition, offering profound encouragement and practical guidance for those navigating seasons of spiritual dryness, emotional despondency, or perceived abandonment. It normalizes the experience of feeling "cast down," assuring us that such feelings are not a sign of a lack of faith but a common and often profound part of the human journey. The psalmist's response, however, is key: despite the overwhelming sorrow, he actively chooses to "remember God." This teaches us the vital spiritual discipline of intentional remembrance. When our feelings betray us, and circumstances threaten to overwhelm, we are called to deliberately recall God's unchanging character, His faithfulness throughout history, His specific promises in His Word, and His past acts of deliverance in our own lives. This act of remembering serves as a powerful anchor, shifting our focus from our internal turmoil to the steadfast reality of God's presence and power. Furthermore, the geographical context reminds us that God's presence is not limited by location or circumstance; He is with us wherever we are, even in our most isolated or desperate moments. This verse invites us to engage in active faith, to speak truth to our souls, and to find our hope not in fleeting feelings but in the enduring nature of our God, who is always near.
Questions for Reflection
FAQ
What does "cast down within me" mean in the context of this psalm?
Answer: "Cast down within me" (Hebrew: shachach) refers to a deep internal state of despondency, spiritual depression, or profound emotional distress. It signifies a soul that feels weighed down, brought low, or utterly overwhelmed by sorrow and despair. It's an inner turmoil, a feeling of being dejected or disheartened from the core of one's being, rather than merely an external struggle. The psalmist is expressing a profound sense of inner collapse, where his very vitality and will feel oppressed.
Why are specific geographical locations like "the land of Jordan, and of the Hermonites, from the hill Mizar" mentioned?
Answer: These geographical markers serve several purposes within the psalm. Firstly, they pinpoint the psalmist's remote location, likely in the northern regions of Israel, far from Jerusalem and the temple. This physical distance amplifies his spiritual anguish and longing for God's presence, as the temple was considered the primary dwelling place of God's manifest presence and the center of Israelite worship. Secondly, by stating that he will remember God even from these distant places, the psalmist powerfully underscores God's omnipresence and accessibility. It highlights that God is not confined to a specific sacred space but can be sought and found anywhere, even in the most isolated or desolate circumstances. This universal access to God is a profound source of comfort and hope for the psalmist, demonstrating that God's presence transcends geographical boundaries.
How can actively "remembering God" help when one is feeling despair or their soul is "cast down"?
Answer: The act of "remembering" (Hebrew: zakar) in this context is not passive recollection but an active, intentional calling to mind, often involving meditation and renewed commitment. When one's soul is cast down, the focus tends to be inward, on one's pain, circumstances, or perceived abandonment. By deliberately choosing to remember God, the psalmist shifts his focus outward and upward to God's unchanging character, His past acts of faithfulness, His covenant promises, and His sovereign power. This intentional act of faith provides an anchor in the storm, reminding the soul of a reality greater than its current distress. It reorients the heart towards hope, providing a foundation for trust even when feelings betray, as seen in the psalmist's recurring resolve to "Hope in God" found in Psalms 42:5 and Psalms 42:11. This discipline enables the believer to speak truth to their soul, counteracting despair with divine truth.
CHRIST-CENTERED FULFILLMENT
Psalms 42:6, with its raw expression of a "cast down" soul and the deliberate choice to remember God from a place of perceived distance, finds its ultimate fulfillment and deepest meaning in Jesus Christ. The psalmist's profound longing for God's presence, particularly from a place of spiritual and physical separation, foreshadows humanity's profound spiritual alienation from God due to sin. Jesus, the Lamb of God who takes away the sin of the world, perfectly embodies the human experience of suffering and abandonment, most profoundly on the cross when He cried out, "My God, my God, why have you forsaken me?" (Matthew 27:46). Yet, unlike the psalmist, Jesus' "cast down" experience was for our sake, bearing the full weight of humanity's sin and separation to reconcile us to God (2 Corinthians 5:21). Through His atoning sacrifice, He bridged the chasm between God and humanity, becoming the ultimate means by which we can "remember" God not just as a distant deity, but as our reconciled Father, having been granted access through His blood (Ephesians 2:13-18).
Furthermore, the psalmist's ability to remember God from any location, even "the land of Jordan," points to the New Covenant reality that God's presence is no longer confined to a physical temple in Jerusalem. Jesus declared, "where two or three are gathered in my name, there am I among them" (Matthew 18:20), and promised His disciples, "I am with you always, to the end of the age" (Matthew 28:20). The Holy Spirit, sent by Christ, indwells every believer (John 14:16-18), making every place a potential sanctuary and every moment an opportunity to draw near to God. Thus, the Christian, though they may feel "cast down" by life's trials, can actively remember and experience God's intimate presence through Christ, having constant access to the throne of grace with confidence (Hebrews 4:14-16) and resting in the assurance that nothing can separate them from the love of God in Christ Jesus our Lord (Romans 8:38-39).