Verse-by-Verse Bible Commentary
Psalms 43:2

Clarke's Commentary

Verse Psalms 43:2. For those art the God of my strength — The psalmist speaks here, as in other places, in the person of the whole Israelitish people then captive in Babylon. We still acknowledge thee for our God. Why are we cast off? Now that we are humbled and penitent, why are we not enlarged? Why are we not saved from this oppression of the Babylonians?

Bridgeway Bible Commentary

Psalms 42-43 Longing for God’s temple

In many ancient manuscripts Psalms 42:0 and 43 form one psalm. Together they express the sorrow of a devout worshipper, possibly a temple singer, who lived in the far north of Israel (see 42:6) and could no longer go to worship at the temple in Jerusalem. This may have been because the kingdom was now divided, and the northern king would not allow his people to travel into the southern territory, where Jerusalem was situated. The king rejected the religion that was based in Jerusalem and set up his own idol-gods, one near his southern border and one in the far north where the writer of this psalm lived (1 Kings 12:28-29).

The psalmist’s longing to draw near to God in his temple is likened to the intense thirst of an animal that seeks water in a dry sunburnt country (42:1-2). Ungodly friends mock him for having such strong feelings for a God who, living far away in Jerusalem, can be of no help to him (3). When he recalls how in former times he had led groups of singing worshippers to Jerusalem, his confidence in God is strengthened (4-5). As he watched the waters of those fast-flowing northern streams tumbling over the rocks, he felt that those waters were like the troubles that tumbled over him, almost drowning him in sorrow (6-7). But through all the disappointments and all the mockings of his enemies he knows that God will keep him (8-11).
Meanwhile the psalmist is still in an unsettled state of mind, because God has not yet given him his heart’s desire (43:1-2). Then, as he considers the certainty of God’s character, his confidence returns. He knows he will meet God at his altar on Mount Zion again (3-5).

Coffman's Commentaries on the Bible

"Judge me, O God, and plead my cause against an ungodly nation: Oh deliver men from the deceitful and unjust man. For thou art the God of my strength; why hast thou cast me off?. Why go I mourning because of the oppression of the enemy?"

"Against an ungodly nation" The ungodly nation was either Assyria which captivated Northern Israel, or Babylon which made captives of Judaea, certainly not the Israel of God. As Leupold pointed out, "The word for nation here is `[~goy],' which was commonly used for hostile Gentiles."H. C. Leupold, p. 343.

"The deceitful and unjust man" This is a reference to the king of Babylon or Assyria. Leupold applied this to Absalom; but we cannot imagine any group of Israelite singers accepting these words as applicable to David's beloved son Absalom. Oh yes, Absalom was as wicked as any man could possibly be; but David loved him in spite of this, even giving orders to the military to "deal tenderly" with him. Besides, this deceitful and unjust man was "an oppressor" of the psalmist (Psalms 42:9 and Psalms 43:2); and Absalom, despite his intentions was never in a position to "oppress" David.

Barnes' Notes on the Whole Bible

For thou art the God of my strength - See Psalms 18:2, note; Psalms 28:7, note.

Why dost thou cast me off? - As if I were none of thine; as if I were wholly abandoned. Compare the notes at Psalms 22:1. The word rendered “cast off” - זנח zânach - is a word which implies strong disgust or loathing: “Why dost thou cast me off as a loathsome or disgusting object?” Compare Revelation 3:16. The Hebrew word means properly to be foul, to be rancid, to stink: then, to be loathsome or abominable; and then, to treat or regard anything as such. Compare Hosea 8:3, Hosea 8:5; Isaiah 19:6.

Why go I mourning ... - See the notes at Psalms 42:9. This expression, with others of a similar character, renders it morally certain that this psalm was composed by the same person, and with reference to the same circumstances, as the former.

Calvin's Commentary on the Bible

2For thou art the God of my strength This verse differs very little from the ninth verse of the preceding psalm, and the difference consists more in words than in matter. Setting as a shield against temptation the fact, that he had experienced the power of God to be present with him, he complains that his life is spent in mourning, because he sees himself as it were abandoned to the will of his enemies. He considered it absolutely certain that his enemies had no power to do him harm except in so far as the Lord permitted them; and therefore he asks, as if it were something altogether unaccountable, how it happened that his enemies prevailed against him whilst he was under the assured protection and guardianship of God. From this he gathers courage to pray, that God would be pleased again to manifest his favor, which he seemed to have hid from him for a time. The term light is to be understood as denoting favor; for as adversities not only obscure the face of God, but also overcast the heavens, as it were, with clouds and fogs, so also, when we enjoy the divine blessing which makes rich, it is like the cheerful light of a serene day shining around us; or rather the light of life, dispelling all that thick obscurity which overwhelmed us in sorrow. By this word the Psalmist intimates two things; first, that all our miseries arise from no other source than this, that God withdraws from us the tokens of his paternal love; and, secondly, that as soon as he is pleased to manifest towards us his serene and gracious countenance, deliverance and salvation also arise to us. He adds truth, because he expected this light only from the promises of God. The unbelieving desire the favor of God, but they do not raise their eyes to his light; for the natural disposition of man always tends towards the earth, unless his mind and all his feelings are raised up on high by the word of God. In order, then, to encourage himself in the hope of obtaining the grace of God, David rests with confidence in this, that God, who is true, and cannot deceive any, has promised to assist his servants. We must therefore explain the sentence thus: Send forth thy light, that it may be a token and testimony of thy truth, or that it may really and effectually prove that thou art faithful and free from all deceit in thy promises. The knowledge of the divine favor, it is true, must be sought for in the Word of God; nor has faith any other foundation on which it can rest with security except his word; but when God stretches out his hand to help us, the experience of this is no small confirmation both of the word and of faith. David declares what was the chief object of his desire, and what end he had in view in seeking deliverance from his calamities, when he says, Let them direct me, and lead me to thy holy hill. As the chief cause of his sorrow consisted in his being banished from the congregation of the godly, so he places the height of all his enjoyments in this, that he might be at liberty to take part in the exercises of religion, and to worship God in the sanctuary. Tacitly, indeed, David makes a vow of thanksgiving to God; but there can be no doubt, that by these words he intimates, that the end which he had in view in seeking deliverance from his afflictions was, that as formerly he might be at liberty to return to the sanctuary, from which he was driven by the tyranny of his enemies. And it deserves to be particularly noticed, that although he had been deprived of his wife, spoiled of his goods, his house, and all his other earthly comforts, yet he always felt such an ardent desire to come to the temple, that he forgot almost every thing else. But it is enough for me at present briefly to notice this, as in the preceding psalm I have treated at greater length of this holy desire of David, which ought to be imitated by all the faithful. ⁽¹²⁷⁾ Still, however, it might be asked, How it is that mention is here made of Mount Sion, which was not appointed to the service of God till after the death of Saul? The only solution of this difficulty which I can give is, that David, composing this psalm at an after period of his life, employs, in accordance with the revelation which had subsequently been given to him, language which otherwise he would have used more generally in speaking only of the tabernacle, and without at all specifying the place. ⁽¹²⁸⁾ In this I see no inconsistency.

(127) “Laquelle tous fideles doyvent ensuyvre.” — Fr.

(128) “Sans specifier le lieu.” — Fr.

Smith's Bible Commentary

Psalms 43:1-5

Psalms 43:1-5 seems to be similar to Psalms 42:1-11 . There are some who believe that it actually belonged to Psalms 42:1-11 , and in some of the manuscripts they were even put together as one psalm.

Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man. 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? O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles ( Psalms 43:1-3 ).

How many times we have cried out to God, "Oh God, send out Your light and Your truth. Let them lead me. God, I want to do the right thing. God, I want to follow Your will in this matter. God, I don't know which way to turn. I don't know what way to go. God, send out Your light. Let Your truth lead me."

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 ( Psalms 43:4 ).

And then the phrase that we had in the last psalm.

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 ( Psalms 43:5 ). "

Dr. Constable's Expository Notes

1. Prayer for vindication 43:1-3

Dr. Constable's Expository Notes

Psalms 43

In this prayer the psalmist asked God to lead him back to Jerusalem so he could worship God there and find refreshment and relief. As mentioned in my introductory comments concerning Psalms 42, this psalm may at one time have been the last part of that one. This psalm is the only one in Book 2 (Psalms 42-72) that does not have a heading.

Dr. Constable's Expository Notes

God had apparently deserted His servant who relied on Him for strength. His enemy had the upper hand.

Gill's Exposition of the Whole Bible

For thou [art] the God of my strength,.... Who being the strong and mighty God was able to deliver and save him, as well as to plead his cause; and was the author and giver of strength, natural and spiritual, to him; and was the strength of his heart, life and salvation; and is a good reason why he committed his cause unto him;

why doest thou cast me off? this is the language of unbelief: it being what was not in reality, only in appearance: the psalmist was ready to conclude he was cast off and rejected of God, because he was afflicted and left in a desolate condition by him, and he did not immediately arise to his help and deliverance, and had withdrawn the light of his countenance from him; but God does not cast off or reject any of his people; they always continue in his love, and in his covenant, and in the hands of his Son; they are always in his sight and family, and shall never perish eternally; and whoever casts them off, or casts them out, he will not;

why go I mourning because of the oppression of the enemy?

:-.

Henry's Complete Commentary on the Bible

      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 (Psalms 43:1; Psalms 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 (Psalms 43:2; Psalms 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 (Psalms 43:3; Psalms 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,Psalms 43:4; Psalms 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 (1 Samuel 16:16; 1 Samuel 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, Psalms 43:5; Psalms 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.