Verse-by-Verse Bible Commentary
Psalms 43:5

Clarke's Commentary

Verse Psalms 43:5. Why art thou cast down — Though our deliverance be delayed, God has not forgotten to be gracious. The vision, the prophetic declaration relative to our captivity, was for an appointed time. Though it appear to tarry, we must wait for it. In the end it will come, and will not tarry; why then should we be discouraged? Let us still continue to trust in God, for we shall yet praise him for the fullest proofs of his approbation in a great outpouring of his benedictions.

ANALYSIS OF THE FORTY-THIRD PSALM

This Psalm, which is of the same nature with the former, and properly a part or continuation of it, contains two chief things: -

I. A petition, which is double. 1. One in the first verse. 2. The other in the fourth verse.

II. A comfortable apostrophe to his own soul, Psalms 43:5.

First, He petitions God, -

1. That, being righteous, he would be his Judge: "Judge me, O Lord."

2. That, being merciful, he would plead his cause: "Plead my cause."

3. That, being almighty, he would deliver him: "Deliver me," Psalms 43:1.

For this petition he assigns two reasons: -

1. The unmerciful disposition of his enemies. 1. They were a factious, bloody, inhuman people: "Plead my cause against an ungodly nation," גוי לא כסיד goi lo chasid, "a people without mercy." 2. They were men of deceit and iniquity: "Deliver me from the deceitful and unjust man," Psalms 43:1.

2. The other reason he draws from the nature of God, and his relation to him: "For thou art the God of my strength." Thou hast promised to defend me. On this he expostulates: 1. "Why hast thou cast me off?" For so, to the eye of sense, it at present appears. 2. "Why go I mourning, because of the oppression of the enemy?" Psalms 43:2.

Secondly, The second part of his petition is, that he may be restored to God's favour, and brought back to his own country, Psalms 43:3.

1. "O send forth thy light and thy truth," the light of thy favour and countenance, and make thy promises true to me: "Let them lead me," Psalms 43:3.

2. "Let them guide me;" - whither? To dignity and honours? No, I ask not those: I ask to be guided to thy holy hill and tabernacles, where I may enjoy the exercises of piety in thy pure worship, Psalms 43:3.

Thirdly, That he might the better move God to hear his petition, he does as good as vow that he would be thankful, and make it known how good God had been to him.

1. "Then will I go unto the altar of God, my exceeding joy." The joy and content he would take in this should not be of an ordinary kind.

2. "Yea, upon the harp will I praise thee, O God." His joy should be expressed outwardly by a Psalm, doubtless composed for the occasion; the singing of which should be accompanied by the harp, or such instruments of music as were then commonly used in the Divine worship.

The petitions being ended, and now confident of audience and favour, he thus addresses his heavy and mournful heart as in the former Psalm: 1. Chiding himself. 2. Encouraging himself.

1. "Why art thou cast down, O my soul? and why art thou disquieted within me?" Chiding.

2. "Hope in God: for I shall yet praise him, who is the health of my countenance, and my God." Encouraging. See notes and analysis of the preceding Psalm.

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

"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 is the help of my countenance, and my God."

Just as Jonah, even after being swallowed by the great fish, exclaimed, "Yet will I look unto thy holy temple… and yet… my prayer came in unto thee, into thy holy temple"; just so, here the oppressed, taunted and tearful mourner, shouted the third time, "I shall yet praise Him." It also reminds us of Job who said, "Though he slay me, yet will I trust him" (Job 13:15).

Barnes' Notes on the Whole Bible

Why art thou cast down?... - See Psalms 42:5, note; Psalms 42:11, note. The sameness of this verse with Psalms 42:5, Psalms 42:11 proves, as has been already remarked, that this psalm was composed by the same writer, and with reference to the same subject as the former. The doctrine which is taught is the same - that we should not be dejected or cast down in the troubles of life, but should hope in God, and look forward to better times, if not in this world, certainly in the world to come. If we are his children, we shall “yet praise him;” we shall acknowledge him as the “health” or the salvation (Hebrew) of our countenance; as one who by giving “salvation” diffuses joy over our countenance; as one who will manifest himself as our God. He who has an eternity of blessedness before him - he who is to dwell forever in a world of peace and joy - he who is soon to enter an abode where there will be no sin, no sadness, no tears, no death - he who is to commence a career of glory which is never to terminate and never to change - should not be cast down - should not be overwhelmed with sorrow.

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

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

3. Prompting to trust 43:5

The writer encouraged himself with the confidence that he would yet praise God for His deliverance. Therefore he should continue to hope in Him (cf. Psalms 42:5; Psalms 42:11).

When adversaries falsely accuse us, we who are believers can find comfort and encouragement in the fact that ultimately God will vindicate us and bring us into His presence. There we will serve and praise Him. [Note: Ibid.]

Gill's Exposition of the Whole Bible

Why art thou cast down, O my soul?....

:- and

:-.

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.