TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 43:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
David here makes application to God, by faith and prayer, as his judge, his strength, his guide, his joy, his hope, with suitable affections and expressions.
I.As his Judge, his righteous Judge, who he knew would judge him, and who (being conscious of his own integrity) he knew would judge for him (Psa 43:1): Judge me, O God! and plead my cause. There were those that impeached him; against them he is defendant, and from their courts, where he stood unjustly convicted and condemned, he appeals to the court of heaven, the supreme judicature, praying to have their judgment given against him reversed and his innocency cleared. There were those that had injured him; against them he is plaintiff, and exhibits his complaint to him who is the avenger of wrong, praying for justice for himself and upon them. Observe,
1.Who his enemies were with whom he had this struggle. Here was a sinful body of men, whom he calls an ungodly or unmerciful nation. Those that are unmerciful make it appear that they are ungodly; for, those that have any fear or love of their master will have compassion on their fellow-servants. And here was one bad man the head of them, a deceitful and unjust man, most probably Saul, who not only showed no kindness to David, but dealt most perfidiously and dishonestly with him. If Absalom was the man he meant, his character was no better. As long as there are such bad men out of hell, and nations of them, it is not strange that good men, who are yet out of heaven, meet with hard and base treatment. Some think that David, by the spirit of prophecy, calculated this psalm for the use of the Jews in their captivity in Babylon, and that the Chaldeans are the ungodly nation here meant; to them it was very applicable, but only as other similar scriptures, none of which are of private interpretation. God might design it for their use, whether David did or no.
2.What is his prayer with reference to them: Judge me. As to the quarrel God had with him for sin, he prays, "Enter not into judgment with me, for then I shall be condemned;" but, as to the quarrel his enemies had with him he prays, "Lord, judge me, for I know that I shall be justified; plead my cause against them, take my part, and in thy providence appear on my behalf." He that has an honest cause may expect that God will plead it. "Plead my cause so as to deliver me from them, that they may not have their will against me." We must reckon our cause sufficiently pleaded if we be delivered, though our enemies be not destroyed.
II.As his strength, his all-sufficient strength; so he eyes God (Psa 43:2):
"Thou art the God of my strength, my God, my strength, from whom all my strength is derived, in whom I strengthen myself, who hast often strengthened me, and without whom I am weak as water and utterly unable either to do or suffer any thing for thee." David now went mourning, destitute of spiritual joys, yet he found God to be the God of his strength. If we cannot comfort ourselves in God, we may stay ourselves upon him, and may have spiritual supports when we want spiritual delights. David here pleads this with God: "Thou art the God on whom I depend as my strength; why then dost thou cast me off?" This was a mistake; for God never cast off any that trusted in him, whatever melancholy apprehensions they may have had of their own state. "Thou art the God of my strength; why then is my enemy too strong for me, and why go I mourning because of his oppressive power?" It is hard to reconcile the mighty force of the church's enemies with the almighty power of the church's God; but the day will reconcile them when all his enemies shall become his footstool.
III.As his guide, his faithful guide (Psa 43:3): Lead me, bring me to thy holy hill. He prays,
1.That God by his providence would bring him back from his banishment, and open a way for him again to the free enjoyment of the privileges of God's sanctuary. His heart is upon the holy hill and the tabernacles, not upon his family-comforts, his court-preferments, or his diversions; he could bear the want of these, but he is impatient to see God's tabernacles again; nothing so amiable in his eyes as those; thither he would gladly be brought back. In order to this he prays, "Send out thy light and thy truth; let me have this as a fruit of thy favour, which is light, and the performance of thy promise, which is truth." We need desire no more to make us happy than the good that flows from God's favour and is included in his promise. That mercy, that truth, is enough, is all; and, when we see these in God's providences, we see ourselves under a very safe conduct. Note, Those whom God leads he leads to his holy hill, and to his tabernacles; those therefore who pretend to be led by the Spirit, and yet turn their backs upon instituted ordinances, certainly deceive themselves.
2.That God by his grace would bring him into communion with himself, and prepare him for the vision and fruition of himself in the other world. Some of the Jewish writers by the light and truth here understand Messiah the Prince and Elias his forerunner: these have come, in answer to the prayers of the Old Testament; but we are still to pray for God's light and truth, the Spirit of light and truth, who supplies the want of Christ's bodily presence, to lead us into the mystery of godliness and to guide us in the way to heaven. When God sends his light and truth into our hearts, these will guide us to the upper world in all our devotions as well as in all our aims and expectations; and, if we conscientiously follow that light and that truth, they will certainly bring us to the holy hill above.
IV.As his joy, his exceeding joy.
If God guide him to his tabernacles, if he restore him to his former liberties, he knows very well what he has to do: Then will I go unto the altar of God, Psa 43:4. He will get as near as he can unto God, his exceeding joy. Note,
1.Those that come to the tabernacles should come to the altar; those that come to ordinances should qualify themselves to come, and then come to special ordinances, to those that are most affecting and most binding. The nearer we come, the closer we cleave, to God, the better.
2.Those that come to the altar of God must see to it that therein they come unto God, and draw near to him with the heart, with a true heart: we come in vain to holy ordinances if we do not in them come to the holy God.
3.Those that come unto God must come to him as their exceeding joy, not only as their future bliss, but as their present joy, and that not a common, but an exceeding joy, far exceeding all the joys of sense and time. The phrase, in the original, is very emphatic - unto God the gladness of my joy, or of my triumph. Whatever we rejoice or triumph in God must be the joy of it; all our joy in it must terminate in him, and must pass through the gift to the giver.
4.When we come to God as our exceeding joy our comforts in him must be the matter of our praises to him as God, and our God: Upon the harp will I praise thee, O God! my God. David excelled at the harp (Sa1 16:16, Sa1 16:18), and with that in which he excelled he would praise God; for God is to be praised with the best we have; it is fit he should be, for he is the best.
V.As his hope, his never-failing hope, Psa 43:5.
Here, as before, David quarrels with himself for his dejections and despondencies, and owns he did ill to yield to them, and that he had no reason to do so: Why art thou cast down, O my soul? He then quiets himself in the believing expectation he had of giving glory to God (Hope in God, for I shall yet praise him) and of enjoying glory with God: He is the health of my countenance and my God. That is what we cannot too much insist upon, for it is what we must live and die by.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And since patience is needful in order to endure, until the harvest, a certain distinction without separation, if we may so speak (for they are together with us, and therefore not yet separated; the tares however being still tares, and the grain still grain, and therefore they are already distinct); since then a kind of strength is needful, which must be implored of Him who bids us to be strong, and without whose making us strong, we should not be what He bids us to be; of Him who said, "He that endures unto the end shall be saved," [Matthew 24:31] lest the soul's powers should be impaired in consequence of her ascribing any strength to herself, he subjoins immediately, "For Thou, O God, art my strength: why have You cast me off, and why go I mourning, while the enemy harasses me?" [Psalm 43:2]. I go mourning: the enemy is harassing me with daily temptations: inspiring either some unlawful love, or some ungrounded cause of fear; and the soul that fights against both of them, though not taken prisoner by them, yet being in danger from them, is contracted with sorrow, and says unto God, "Why?" Let her then ask of Him, and hear "Why?" For she is in the Psalm enquiring the cause of her dejection; saying, "Why have You cast me off? And why go I mourning?" Let her hear from Isaiah; let the lesson which has just been read, suggest itself to her. "The spirit shall go forth from me, and every breath have I made. For iniquity have I a little afflicted him; I hid my face from him, and he departed from me sorrowful in the ways of his heart." [Isaiah 57:16-17] Why then did you ask, "Why have You cast me off, and why go I mourning?" You have heard, it was "for iniquity." "Iniquity" is the cause of your mourning; let "Righteousness" be the cause of your rejoicing! You would sin; and yet you would fain not suffer; so that it was too little for you to be yourself unrighteous, without also wishing Him to be unrighteous, in that you would fain not be punished by Him. Consider a speech of a better kind in another Psalm. "It is good for me that You have humbled me, that I might learn Your righteousnesses." By being lifted up, I had learned my own iniquities; let me by being "humbled," learn "Your righteousnesses." "Why go I mourning, while the enemy harasses me?" You complain of the enemy. It is true he does harass you; but it was you who "gave place" [Ephesians 4:27] to him. And even now there is a course open to you; choose the course of prudence; admit your King, shut the tyrant out.
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Summary
Psalms 43:2 presents a profound lament from a soul wrestling with perceived divine abandonment and intense external oppression. It powerfully juxtaposes a foundational declaration of God as the ultimate source of strength with raw, honest questions about His apparent withdrawal and the enduring sorrow caused by adversaries. This verse encapsulates the paradox of faith: holding fast to theological truth while navigating the painful realities of suffering and the spiritual struggle against the enemy.
Context
Literary Context
Psalm 43 is widely understood as a direct continuation of Psalm 42, sharing its deep longing for God, the experience of being cast down, and the poignant recurring refrain found in Psalm 42:5 and Psalm 42:11. The absence of a superscription for Psalm 43, coupled with the striking thematic and structural parallels, strongly suggests they were originally a single composition, perhaps divided for liturgical purposes. As a lament psalm, it fits within a significant genre of the Psalter, characterized by a direct address to God, expressions of profound distress, petitions for divine deliverance, and often, a concluding vow of praise or statement of renewed trust, a pattern observable in Psalm 22.
Historical & Cultural Context
While the specific historical setting is not explicitly stated, the language strongly points to the Psalmist, likely one of the "sons of Korah" (as indicated by the superscription of Psalm 42), being in a state of exile or separated from the temple in Jerusalem. The "oppression of the enemy" could refer to literal foreign adversaries, internal foes, or even spiritual forces, causing profound grief and a palpable sense of alienation from God's presence, particularly as experienced in the sanctuary. The act of "mourning" (קָדַר, qadar') often involved outward expressions of grief in ancient Near Eastern cultures, such as wearing dark clothing, covering oneself in ashes, or having a downcast countenance, symbolizing deep sorrow, humiliation, and a plea for divine mercy. The longing for God's "light and truth" in Psalm 43:3 further underscores the Psalmist's desire for restoration to the holy place and renewed divine favor.
Key Themes
This verse powerfully contributes to several overarching themes within the Psalms. Firstly, it highlights the theme of Divine Sovereignty and Strength, even when God's actions are incomprehensible to the suffering believer. The declaration "For thou art the God of my strength" (אֱלֹהֵי מָעוּזִּי, Elohei ma'uzzi') anchors the lament in a foundational truth about God's character as the ultimate source of power and refuge, a theme echoed in Psalm 46:1. Secondly, it exemplifies the Honesty and Boldness of Lament, demonstrating that authentic faith allows for direct, even challenging, questioning of God in times of distress. This raw expression of doubt and pain is a legitimate form of prayer, not a sign of unbelief, as seen in the cries of Job or Jeremiah. Finally, the verse addresses the pervasive theme of Suffering and Oppression, acknowledging the reality of external pressures and adversaries that lead to deep internal sorrow and a feeling of abandonment. The experience of "mourning because of the oppression of the enemy" resonates with countless believers throughout history who have faced persecution or adversity, finding solace in the shared human experience of lament found throughout the Psalter, particularly in passages like Psalm 69.
Exposition and Analysis
Key Word Analysis
This plural noun, though often used for pagan deities, is consistently used here with the singular verb and refers to the supreme God of Israel. It emphasizes God's ultimate power, authority, and divine nature. When used with the possessive "my," as in "my God," it speaks to a personal, covenantal relationship with the Creator and Sustainer of all things, acknowledging His absolute sovereignty and might.
From the root meaning "to be strong," this word denotes a fortified place, a defense, or a stronghold. In the context of "the God of my strength," it signifies God as the Psalmist's personal fortress, an impregnable refuge and source of enduring power. It conveys a sense of security and protection that God Himself provides, a bulwark against all adversaries and distress.
This verb means "to push aside, reject, forsake, fail, cast away or off." It conveys a strong sense of being actively discarded or treated with disdain. The Psalmist feels not merely distant from God, but profoundly rejected or dismissed, indicating a deep spiritual and emotional crisis. This is a direct, painful accusation, born of intense suffering and a perceived breach in divine faithfulness.
This primitive root means "to be ashy, dark-colored," and by implication, "to mourn (in sackcloth or sordid garments)." It describes a state of deep sorrow, often accompanied by outward signs such as wearing dark clothing, having a downcast countenance, or walking in gloom. It signifies not merely sadness, but a heavy, oppressive grief that pervades one's entire being and daily existence, reflecting a profound sense of humiliation and despair.
Verse Breakdown
"For thou art the God of my strength"
This opening declaration serves as a foundational theological anchor, a confession of unwavering faith that precedes and frames the subsequent lament. Despite the overwhelming circumstances of oppression and perceived abandonment, the Psalmist affirms God's unchanging character as his personal, impregnable source of power, refuge, and defense. It is a statement of enduring truth held onto amidst a sea of doubt and despair, establishing God's identity as the ultimate deliverer.
"why dost thou cast me off?"
This is the first of two rhetorical questions, expressing profound bewilderment, pain, and a desperate plea. The Psalmist perceives God's apparent absence or inaction as an active rejection, a feeling of being forsaken. This "why" is not an accusation against God's character but a desperate cry for understanding and intervention from one who feels utterly abandoned by their only hope, revealing the raw honesty permitted in biblical lament.
"why go I mourning because of the oppression of the enemy?"
This second "why" question directly links the Psalmist's internal state of deep sorrow and despondency ("mourning") to external circumstances ("the oppression of the enemy"). The grief is not arbitrary but a direct and tangible consequence of hostile forces, whether human, spiritual, or circumstantial. It highlights the profound impact of suffering and the felt absence of divine protection against adversaries, intensifying the Psalmist's plea for God to act.
Literary Devices
Psalm 43:2 employs several powerful literary devices to convey the Psalmist's profound distress and paradoxical faith. The most prominent is Rhetorical Question, with the repeated "why dost thou...?" serving not as a demand for information but as an intense expression of confusion, pain, and desperate longing for divine intervention. This device allows the Psalmist to voice deep emotional distress while still addressing God directly, demonstrating a trusting relationship even in anguish. Juxtaposition is also powerfully evident, as the Psalmist places the unwavering declaration of God as "the God of my strength" directly alongside the agonizing feeling of being "cast off." This creates a striking contrast that underscores the paradox of faith in suffering, where theological truth clashes with lived experience, yet the truth is still affirmed. Finally, Metonymy is present in "mourning," which stands not just for the act of grieving but for the entire state of profound sorrow, despondency, and humiliation caused by external pressures. The "oppression of the enemy" itself, while literal, can also carry a sense of Hyperbole, emphasizing the overwhelming and relentless nature of the adversity faced by the Psalmist.
Theological and Thematic Connections
Psalms 43:2 provides profound theological insight into the nature of lament and the paradox of faith. It teaches that genuine faith does not preclude honest questioning or the raw expression of pain and perceived abandonment. Rather, it is precisely within the framework of declaring God as "the God of my strength" that the believer finds the courage to voice their deepest "why" questions. This verse affirms that God is big enough to handle our doubts, our sorrow, and our accusations, inviting us into a relationship where vulnerability is met with divine presence, even when that presence feels hidden. It connects to the broader biblical theme of divine hiddenness and the suffering of the righteous, assuring believers that their experience is not unique and that God hears the cries of His people, even when His response is not immediately apparent. The Psalmist's lament ultimately models a pathway for processing grief and injustice through persistent prayer and unwavering trust in God's ultimate character.
Reflection and Application
Psalm 43:2 offers a powerful model for navigating the inevitable seasons of doubt, sorrow, and perceived abandonment that are part of the human, and often Christian, experience. It grants us permission to bring our rawest emotions and most challenging questions directly to God, without fear of judgment or condemnation. In a world that often pressures us to present a facade of unwavering strength and constant joy, this verse reminds us that true spiritual resilience is found not in denying our pain, but in anchoring our lament in the unchanging character of God. Even when our feelings scream abandonment and our circumstances overwhelm us, we can, like the Psalmist, declare Him to be "the God of my strength." This practice transforms our lament from a spiral of despair into a prayer of trust, allowing us to process our grief and oppression within the secure embrace of His sovereignty, knowing that He sees our tears and hears our cries, even when His answers are not immediately clear or His presence feels distant. It challenges us to hold onto theological truth even when our feelings contradict it, fostering a deeper, more authentic, and ultimately more resilient relationship with our Creator.
Questions for Reflection
FAQ
Is it wrong to question God, as the Psalmist does in this verse?
No, it is not wrong to question God. The Psalms, particularly the laments, provide ample biblical precedent for believers to express their deepest doubts, frustrations, and "why" questions directly to God. The Psalmist's questions in Psalm 43:2 are not born of unbelief but of intense pain, bewilderment, and a desperate longing for God's intervention. They are an honest outpouring of a heart that knows God's character ("the God of my strength") yet struggles with His perceived absence or inaction in a time of severe distress. This kind of questioning, when rooted in a desire for God's presence and understanding, is a legitimate and often necessary part of a maturing faith. It demonstrates a profound trust that God is mighty enough to handle our raw emotions and that He cares deeply about our suffering. Many biblical figures, including Job (Job 7:17-21) and even Jesus on the cross (Matthew 27:46), voiced similar laments, showing that such honest cries are part of a real and dynamic relationship with the Almighty, not a sign of spiritual failure.
Christ-Centered Fulfillment
Psalms 43:2, with its raw lament and declaration of God as "the God of my strength" amidst perceived abandonment, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the quintessential Mourner, who experienced the deepest possible "oppression of the enemy"—not merely human adversaries, but the spiritual forces of darkness and the crushing weight of sin itself. On the cross, Jesus cried out, "My God, my God, why have you forsaken me?" (Matthew 27:46), echoing the very language of lament psalms and embodying the feeling of being "cast off" by God, though He was perfectly righteous. This cry was not a moment of unbelief, but the ultimate act of solidarity with suffering humanity, as the Son bore the Father's wrath for our sake. Yet, even in this profound desolation, Jesus remained anchored in the truth of God as His strength, ultimately entrusting His spirit to the Father (Luke 23:46). His suffering validates every human cry of "why," demonstrating that God Himself has entered into and conquered the depths of human pain and abandonment. Through Christ's ultimate lament and subsequent resurrection, believers are assured that their own cries are heard and that the God of strength will ultimately bring deliverance from all oppression, transforming mourning into eternal joy (John 16:20) and ensuring that no one who trusts in Him will ever truly be "cast off" from His love and presence (Romans 8:38-39). His victory over death and the enemy means that our laments are heard and answered in the hope of His coming kingdom, where all tears will be wiped away (Revelation 21:4).