TRV
Translation
King James Version
Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, who is the health of my countenance, and my God.
KJV (with Strong's)
Why art thou cast down H7817 H8709, O my soul H5315? and why art thou disquieted H1993 H8799 within me? hope H3176 H8685 in God H430: for I shall yet praise H3034 H8686 him, who is the health H3444 of my countenance H6440, and my God H430.
Complete Jewish Bible
My soul, why are you so downcast? Why are you groaning inside me? Hope in God, since I will praise him again for being my Savior and God.
Berean Standard Bible
Why are you downcast, O my soul? Why the unease within me? Put your hope in God, for I will yet praise Him, my Savior and my God.
American Standard Version
Why art thou cast down, O my soul? And why art thou disquieted within me? Hope thou in God; for I shall yet praise him, Who isthe help of my countenance, and my God.
World English Bible Messianic
Why are you in despair, my soul? Why are you disturbed within me? Hope in God! For I shall still praise him: my Savior, my helper, and my God.
Geneva Bible (1599)
Why art thou cast downe, my soule? and why art thou disquieted within mee? waite on God: for I will yet giue him thankes, he is my present helpe, and my God.
Young's Literal Translation
What! bowest thou thyself, O my soul? And what! art thou troubled within me? Wait for God, for still I confess Him, The salvation of my countenance, and my God!
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Commentary on Psalms 43 verses 1–5
1 ¶ Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.
2 For thou art the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy?
3 O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.
4 Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God.
5 Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, who is the health of my countenance, and my God.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Diodorus of TarsusAD 390
COMMENTARY ON PSALM 43
I shall console myself and … not allow myself to be alarmed by my thoughts but to hope in you, my God, to whom I should also give thanks, for from you it is also possible to hope for salvation.
Augustine of HippoAD 430
Exposition on Psalm 43
And again, in order that he may draw the sound from that sounding-board below, he addresses his soul: he says, "Why are you sorrowful, O my soul, and why do you disquiet me?" [Psalm 43:5]. I am in tribulations, in weariness, in mourning, "Why do you disquiet me, O my soul?" Who is the speaker, to whom is he speaking? That it is the soul to which he is speaking, everybody knows: for it is obvious: the appeal is addressed to it directly: "Why are you sorrowful, O my soul, and why do you disquiet me?" The question is as to the speaker. It is not the flesh addressing the soul, surely, since the flesh cannot speak without the soul. For it is more appropriate for the soul to address the flesh, than for the flesh to address the soul....We perceive then that we have a certain part, in which is "the image of God;" viz. the mind and reason. It was that same mind that prayed for "God's Light" and "God's Truth." It is the same mind by which we apprehend right and wrong: it is by the same that we discern truth from falsehood. It is this same that we call "understanding;" which "understanding," indeed, is wanting to the brutes. And this "understanding" whoever neglects in himself, and holds it in less account than the other parts of his nature, and casts it off, just as if he had it not, is addressed in the Psalm, "Be not as the horse and the mule, which have no understanding." It is our "understanding" then that is addressing our soul. The latter is withered away from tribulations, worn out in anguish, made "sorrowful" in temptations, fainting in toils. The mind, catching a glimpse of Truth above, would fain rouse her spirits, and she says, "Why are you sorrowful, O my soul?"...
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 43:5
From this it is clear that both psalms have the same meaning. Those using them encourage themselves to have stronger hope, overcome the feeling of discouragement and await the salvation from God that will doubtless be given them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 43:5 serves as the climactic self-exhortation in a unified lament spanning Psalms 42-43, capturing the essence of faith's triumph over profound spiritual and emotional distress. The psalmist confronts his own despondent soul, questions its inner turmoil, and then issues a resolute command to place unwavering hope in God. This declaration is grounded in the confident expectation of future praise for God, who is identified as the source of visible restoration and personal salvation, ultimately transforming the psalmist's downcast countenance from sorrow to joy.
CONTEXT
Literary Context: Psalms 43 is widely recognized as the concluding movement of a single poetic unit that begins with Psalms 42. This unity is powerfully underscored by the identical threefold refrain found in Psalms 42:5, Psalms 42:11, and Psalms 43:5. Throughout this extended lament, the psalmist, likely a Levite, expresses deep anguish over his inability to access the temple and participate in corporate worship, feeling a profound sense of abandonment by God and facing taunts from his adversaries. Psalms 43 specifically opens with a fervent plea for vindication and deliverance from ungodly people, culminating in this final, powerful affirmation of faith that resolves the internal conflict and spiritual struggle presented across both psalms. The strategic repetition of the refrain acts as a structural anchor, marking the psalmist's persistent wrestling with despair and his determined, faith-filled return to hope in God.
Historical & Cultural Context: While the precise historical circumstances of the psalmist remain unstated, the themes powerfully suggest a period of exile, forced separation from Jerusalem, or severe oppression. The lament over being "cast down" and "disquieted" is significantly intensified by the psalmist's profound longing for God's "holy hill" and "dwelling place" (Psalms 43:3), clear references to the Temple in Jerusalem. For an Israelite, particularly a Levite who served in the sanctuary, separation from the Temple represented a profound spiritual, communal, and existential dislocation, as the Temple was the central locus of God's presence and the heart of corporate worship. The relentless taunts of enemies, questioning "Where is your God?" (Psalms 42:3), further exacerbated the psalmist's distress, challenging his faith in the face of apparent divine absence. This challenging historical and cultural backdrop highlights the radical and counter-cultural nature of the psalmist's resolute decision to hope in God despite overwhelming external pressures and internal turmoil.
Key Themes: Psalms 43:5 encapsulates several crucial themes that resonate throughout this lament and the broader Psalter. Foremost is Inner Dialogue and Self-Exhortation, as the psalmist engages in a profound, almost therapeutic conversation with his own soul, directly challenging its despair and intentionally directing it toward divine truth. This models a healthy and active approach to processing difficult emotions, rather than passively succumbing to despondency. Another central theme is Hope in God Amidst Despair, which is portrayed not as a passive wish but as an active, decisive act of placing unwavering trust and expectation in the Lord, transcending current circumstances and looking forward to future deliverance. This active, enduring hope is a hallmark of biblical faith, as beautifully articulated in Hebrews 11:1. Furthermore, the verse highlights God as the Source of Visible Restoration, powerfully expressed in the phrase "the health of my countenance." This implies that God's saving work is not merely internal but also brings about a visible, outward transformation, restoring joy, peace, and confidence that are evident to others, causing the face to shine with His divine favor. Finally, there is the Certainty of Future Praise, as the psalmist declares, "for I shall yet praise him." This unwavering conviction, even in the midst of present sorrow, demonstrates a profound faith that anticipates God's faithfulness and future vindication, leading to an inevitable outpouring of thanksgiving and worship, a sentiment echoed in Psalms 27:13.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 43:5 is rich with literary artistry that amplifies its emotional and spiritual impact. The most striking device is Apostrophe, where the psalmist directly addresses his own soul ("O my soul"), treating it as a separate, sentient entity capable of being questioned and commanded. This creates a powerful sense of internal dialogue and profound self-exhortation. The opening lines also employ Rhetorical Questions ("Why art thou cast down... and why art thou disquieted...?"), which are not asked for information but to express the psalmist's deep anguish, to challenge his own despondency, and to set the stage for the subsequent command to hope. Personification is evident in the description of the soul being "cast down" and "disquieted," attributing human actions and states of being (like depression and agitation) to an abstract concept. The entire verse functions as a Refrain, appearing identically in Psalms 42:5 and Psalms 42:11, which provides structural unity to Psalms 42-43 and powerfully emphasizes the recurring nature of the psalmist's struggle and his consistent, faith-filled response. The phrase "the health of my countenance" is a beautiful Metonymy or Synecdoche, where "countenance" (face) stands for the entire person's well-being, joy, and outward expression of inner peace. It powerfully conveys the holistic nature of God's salvation, affecting not just the spirit but also the visible manifestation of one's life.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 43:5 stands as a profound testament to the biblical theology of lament and hope. It affirms that genuine faith does not deny suffering or inner turmoil but confronts it honestly before God. The psalmist's self-exhortation models a crucial spiritual discipline: the active redirection of one's soul from despair to divine trust. This verse underscores God's character as the ultimate deliverer and restorer, whose salvation is so comprehensive that it impacts not only the inner spirit but also the outward expression of joy and peace. It teaches that even when God's presence feels distant and circumstances are overwhelming, the believer's hope is anchored in God's unchanging faithfulness and the certainty of future vindication and praise. This unwavering conviction transforms the lament into an act of profound worship, demonstrating that true spiritual health is found in a steadfast reliance on God alone, who is both intimately personal ("my God") and universally sovereign.
REFLECTION AND APPLICATION
Psalms 43:5 offers timeless wisdom for navigating the universal human experience of emotional and spiritual distress. It provides a profound model for how believers can engage with their inner turmoil, rather than being consumed by it. The psalmist's example encourages us to be honest about our feelings of being "cast down" or "disquieted," acknowledging them before God and ourselves without shame. However, the verse does not stop at mere acknowledgment; it issues an imperative: "hope in God." This is an active, volitional choice to direct our trust, expectation, and future orientation toward the Lord, even when circumstances seem bleak, God feels distant, or our prayers seem unanswered. It reminds us that our hope is not in changing circumstances or our own strength, but in the unchanging character and powerful presence of God, who is the "health of our countenance." This means anticipating God's restorative work, believing that He desires not only our inner peace but also our outward manifestation of His joy and salvation. Embracing the "yet praise him" mentality cultivates a resilient faith that sustains us through trials, knowing that ultimate deliverance and an opportunity for thanksgiving are assured, transforming our lament into a song of hope.
Questions for Reflection
FAQ
Is it okay for a believer to feel "cast down" or "disquieted"?
Answer: Absolutely. The Psalms, including Psalms 43:5, are replete with expressions of deep human emotion, including despair, anxiety, and inner turmoil. This verse not only validates such feelings as a normal part of the human experience but also models a healthy, biblical response: honest lament before God combined with active self-exhortation to hope in Him. It teaches that while these feelings are real and painful, they are not the final word for the believer, who can always direct their soul back to God's unchanging faithfulness and power.
What does "the health of my countenance" mean?
Answer: This beautiful and profound phrase, literally "the salvations of my face" (Hebrew: yeshu'ot panav), signifies that God's deliverance and saving power are so complete and effective that they will bring about a visible transformation. It implies a restoration of joy, peace, and confidence that is outwardly evident, causing the face to reflect inner healing and divine favor. When God acts as the "health of your countenance," He lifts the downcast head, dispels the visible signs of sorrow, and replaces them with the radiant glow of His presence and peace. It speaks to a holistic salvation—spiritual, emotional, and even physically manifest in one's demeanor.
Why is this verse repeated in Psalms 42?
Answer: The repetition of this refrain in Psalms 42:5, Psalms 42:11, and finally in Psalms 43:5 serves as a powerful literary and theological device. It underscores the recurring nature of the psalmist's struggle with despair and his consistent, determined self-exhortation to hope in God. This threefold repetition binds Psalms 42 and 43 together as a single, unified lament, demonstrating the persistent nature of faith's battle against inner turmoil and the unwavering resolve to place trust in God despite repeated challenges. It highlights the spiritual discipline of continually reminding one's soul of God's faithfulness and the ultimate certainty of His deliverance.
CHRIST-CENTERED FULFILLMENT
Psalms 43:5 finds its ultimate Christ-centered fulfillment in Jesus, who perfectly embodies both the profound "casting down" and "disquiet" of the human soul, and the ultimate "health of our countenance." In the Garden of Gethsemane, Jesus himself experienced deep anguish, declaring, "My soul is very sorrowful, even to death" (Matthew 26:38). He bore the full weight of human sin and the Father's wrath, becoming "cast down" and "disquieted" on our behalf, even crying out, "My God, My God, why have you forsaken me?" (Matthew 27:46). Yet, through His obedient suffering, death, and glorious resurrection, Jesus became the definitive "health of our countenance," the very source of our salvation and visible transformation. He is the one in whom we "hope in God," for through His finished work, we have peace with God (Romans 5:1) and a living hope that transcends all despair (1 Peter 1:3). Because Christ was cast down, we can be lifted up; because He was disquieted, we can find true rest for our souls (Matthew 11:28). Our future praise is not merely a hopeful anticipation but a certain reality, secured by His victory, as we are being transformed into His image, from one degree of glory to another (2 Corinthians 3:18), until the day when we see Him face to face and our countenances truly reflect the full "health" of His glorious salvation.