Psalms 43
This psalm is without a title. The name of the author is
unknown. The Septuagint, Vulgate Latin, Ethiopic, and Syriac versions, call it
a psalm of David, and the latter adds, when Jonathan told him that Saul
intended to kill him. Whether it is written by David or for that occasion is
unknown. It bears, however, a very strong resemblance, in its general spirit
and in its structure, to Psa_42:1-11, and was likely composed by the same
author, and in reference to the same occasion. The resemblance between the two
psalms is so striking that many have supposed that they are parts of the same
psalm, and as this one terminates with the same language Psa_43:5 as that which
occurs at the close of the two parts of Psa_42, verses 5 and 11.
Psa 42:5 Why art thou cast down, O my soul? and why art thou
disquieted in me? hope thou in God: for I shall yet praise him for the help of
his countenance.
Psa 42:11 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
health of my countenance, and my God.
Psa 43:5 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.
it has been conjectured by many that this is the third
part or strophe of the psalm, and that they have been separated by mistake of
the transcribers. Hebrew manuscripts show that they are in fact two distinct
psalms. Either they were originally one psalm broken into two psalms long ago
or this psalm was composed by the same author, as a kind of supplement to the
former psalm, or as expressing, in a slightly different form, the emotions
which passed through his mind on that same occasion.
The psalm contains
1) an earnest appeal to God to assist the suffering
author, and to protect him from the efforts of an ungodly nation, and from the
designs of the deceitful and unjust man, Psa_43:1;
2) an appeal to God as his strength, with the language of
anxious inquiry why he had cast him off, and had suffered him to go mourning
because of the oppression of his enemy, Psa_43:2;
3) an earnest prayer that God would interpose, and would
send out his light and his truth, and would permit him to go again to his holy
hill, to the tabernacles, and to the altar, Psa_43:3-4; and
4), as in Psa_42:5, Psa_42:11, self-reproach that he is
thus dejected and dispirited, and an appeal to his own soul to arouse itself,
and to put its trust in God. It is a psalm, like psalm 42, of great practical
value to those who, in affliction, are sad and desponding.
The second book of the Psalter is characterized by the
use of the Divine name "Elohim" instead of "Jehovah." It
begins with a cluster of eight psalms of which the superscription is most
probably regarded as ascribing their authorship to "the sons of
Korah." These were Levites, and (according to 1Ch_9:19) the office of
keepers of the door of the sanctuary had been hereditary in their family from the
time of Moses. Some of them were among the faithful adherents of David at
Ziklag, (1Ch_12:6) and in the new model of worship inaugurated by him the
Korahites were doorkeepers and musicians. They retained the former office in
the second Temple. (Neh_11:19) The ascription of authorship to a group is
remarkable, and has led to the suggestion that the superscription does not
specify the authors, but the persons for whose use the psalms in question were
composed. The Hebrew would bear either meaning; but if the latter is adopted,
all these psalms are anonymous. The same construction is found in Book 1 in
Psa_25:1-22; Psa_26:1-12; Psa_27:1-14; Psa_28:1-9; Psa_35:1-28; Psa_37:1-40
where it is obviously the designation of authorship, and it is naturally taken to
have the same force in these Korahite psalms. It has been ingeniously
conjectured by Delitzsch that the Korahite psalms originally formed a separate
collection entitled "Songs of the Sons of Korah," and that this title
afterwards passed over into the superscriptions when they were incorporated in
the Psalter. It may have been so, but the supposition is unnecessary. It was
not exactly literary fame which psalmists hungered for. The actual author, as
one of a band of kinsmen who worked and sang together, would, not unnaturally,
be content to sink his individuality and let his song go forth as that of the
band.
Whether or not one sees psalms 42 and 43 as two parts of
the same psalm or two separate psalms, together they form a coherent song. The
psalm or psalms fall into three parts (psalm 42:1-5, psalm 42:6-11 and psalm
43:1-5), each closing with the same refrain. Longings and tears, remembrances
of festal hours passed in the sanctuary melt the singer’s soul, while taunting
enemies hiss continual sarcasms at him as forsaken by his God. But his truer
self silences these lamentations, and cheers the feebler "soul" with
clear notes of trust and hope, blown in the refrain, like some trumpet clang
rallying dispirited fugitives to the fight. The stimulus serves for a moment;
but once more courage fails, and once more, at yet greater length and with yet
sadder tones, plaints and longings are wailed forth. Once more, too, the higher
self repeats its half-rebuke, half-encouragement. So ends the first of the
psalms; but obviously it is no real ending, for the victory over fear is not
won, and longing has not become blessed. So once more the wave of emotion rolls
over the psalmist, but with a new aspect which makes all the difference. He
prays now; he had only remembered and complained and said that he would pray
before. Therefore now he triumphs, and though he still is keenly conscious of
his enemies, they appear but for a moment, and though he still feels that he is
far from the sanctuary, his heart goes out in hopeful visions of the gladness
of his return thither, and he already tastes the rapture of the joy that will
then flood his heart. Therefore the refrain comes for a third time; and this
time the longing, trembling soul continues at the height to which the better self
has lifted it, and silently acknowledges that it need not have been cast down.
Thus the whole song is a picture of a soul climbing, not without backward
slips, from the depths to the heights, or, in another aspect, of the
transformation of longing into certainty of fruition, which is itself fruition
after a kind.
Psa 43:1 Judge me,
O God, and plead my cause against an ungodly nation: O deliver me from the
deceitful and unjust man.
Judge me, O God -
This does not mean, Pronounce sentence upon me; but, undertake my cause;
interpose in my behalf; do justice in the case. He regarded his own cause as
right; he felt that he was greatly wronged by the treatment which he received
from people, and he asks to have it shown that he was not guilty of what his
enemies charged on him; that he was an upright man, and a friend of God.
Judge me, O God,
and plead my cause - properly enough translated, plead my cause, be my
counsellor and advocate.
Against an ungodly
nation - Literally, “from a nation not merciful,” or not; religious. The
idea is, that the nation or people referred to manifested none of the spirit of
religion in their conduct toward him; that he was treated with severity and
injustice.
and plead my cause
- which was a righteous one; and therefore he could commit it to God to be
tried and judged by him, and could put it into his hands to plead it for him;
against an ungodly
nation – if written by David, meaning either the Philistines, among whom he
was; or his own nation, when they joined his son Absalom in rebellion against
him: some understand it of the great numbers that were with Saul, when he was
persecuted by him;
O deliver me from
the deceitful and unjust man - if written by David, either Absalom, who,
under pretence of a vow he had vowed in Hebron, got leave of David to go
thither, and then engaged in a conspiracy against him; or Ahithophel, who had
been his friend and acquaintance, but now joined with Absalom. It is true of
Saul, who, under pretence of friendship, sought his ruin.
Psa 43:2 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?
The second verse of this psalm is almost the very same
with the ninth verse of psalm 42.
Psa 42:9 I will say unto God my rock, Why hast thou forgotten me?
why go I mourning because of the oppression of the enemy?
Psa 43:2 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?
For thou art the
God of my strength - The psalmist pours out his soul to God. Here the
psalmist refers to God as God of my strength, Psa_43:2, and God, the gladness
of my joy, Psa_43:4.
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 dost thou cast
me off? - As if I were none of thine; as if I were wholly abandoned. The
word rendered “cast off” is a word which implies strong disgust or loathing: “Why dost thou cast me off
as a loathsome or disgusting object?”
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.
why dost thou cast
me off - this is the language of doubt, but 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; The
psalmist acknowledges this in the last verse.
Psa 43:3 O send
out thy light and thy truth: let them lead me; let them bring me unto thy holy
hill, and to thy tabernacles.
O send out thy
light and thy truth - Send them forth as from thy presence; or, let them be
made manifest. The word light here is equivalent to favor or mercy, as when one
prays for the “light of God’s countenance”; Psa 4:6 There be many that say, Who will
shew us any good? LORD, lift thou up the light of thy countenance upon us. and
the idea is, that now, in the time of darkness and trouble, when the light of
God’s countenance seemed to be withdrawn or hidden, he prays that God would
impart light; that He would restore His favor; that He would conduct him back
again to his former privileges. The word truth here is equivalent to
truthfulness or faithfulness; and the prayer is, that God would manifest His
faithfulness to him as one of His own people, by restoring him to the
privileges and blessings from which he had been unjustly driven.
O send out thy
light and thy truth - Psa 27:1 A Psalm of David.
The LORD is my light and my salvation; whom shall I fear? the LORD is the
strength of my life; of whom shall I be afraid? By light is meant the Messiah, the sun of
righteousness, and light of the world; who is the author of all light, natural,
spiritual, and eternal; and whose coming into the world is often signified by
being sent into it. The Spirit of God also is the enlightener of men, both at
first conversion and afterwards, and is sent down into their hearts as a
comforter of them, by being the Spirit of adoption. The Gospel of Christ is a
great and glorious light, which, with the Holy Ghost, is sent down from heaven;
though perhaps here rather may be meant the light of God's countenance, the
discoveries of His favor and loving kindness, which produce light, life, joy,
peace, and comfort: and by "truth" may be meant, either Christ himself,
who is the truth; or the Gospel the word of truth; or rather the faithfulness
of God in the fulfilment of His promises; and so the words are a petition that
God would show forth His loving kindness, and make good His word.
O send out thy
light and thy truth - Light and truth are personified as messengers who
will bring him to the privileged place of worship.
Let them lead me -
That is, Let them lead me back to my accustomed privileges; let me go under
their guidance to the enjoyment of the blessings connected with the place of
public worship.
Let them bring me
unto thy holy hill - Mount Zion; the place where the worship of God was
then celebrated, and hence called the “holy hill” of God.
And to thy
tabernacles - The tabernacle was the sacred tent erected for the worship of
God, and was regarded as the place where the Lord had His abode. The tabernacle
was divided, as the temple was afterward, into two parts or rooms, the holy and
the most holy place; and hence the plural term, tabernacles, might be employed
in speaking of it.
let them lead me;
let them bring me unto thy holy hill, and to thy tabernacles - that is, to
the place of public worship, where the tabernacle was,
Psa 43:4 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.
Then will I go
unto the altar of God – Possibly the altar on Mount Zion, where sacrifices
were offered: 2Sa_6:17. The meaning is, that he would again unite with others
in the public and customary worship of God.
Then will I go
unto the altar of God - Which was in the tabernacle, either of burnt
offerings, or of incense, there to offer up the sacrifice of praise and
thanksgiving for mercies received. The altar under the Gospel is Christ, on
which such sacrifices being offered, are acceptable to God, Heb 13:10
We have an altar, whereof they have no right
to eat which serve the tabernacle.
Unto God -
Into the immediate presence of God; the place where He was worshipped.
My exceeding joy -
The Septuagint renders this, “who makes my youth joyous:” or, “the joy of my
youth,” The Hebrew is, the gladness of my joy; meaning, that God was the source
of his joy, so that he found all his happiness in Him. The text leads to an
important discrimination between thinking about God and enjoying Him. Some have
God only in idea, in fancy, in opinion; some have God only in the perception of
law; but the living God is essential life, and being essential life, is
essential joy.
Yea, upon the harp
will I praise thee - Instruments of music were commonly used in the worship
of God.
O God, my God -
It was not merely God as such that he desired to worship, or to whom he now
appealed, but God as his God, the God to whom he had devoted himself, and whom
he regarded as his God even in affliction and trouble.
Psa 43:5 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.
Compare to the
previous psalm.
Psa 42:5 Why art thou cast down, O my soul? and why art thou
disquieted in me? hope thou in God: for I shall yet praise him for the help of
his countenance.
Psa 42:11 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
health of my countenance, and my God.
The sameness of this verse with Psa_42:5, Psa_42:11
proves that this psalm was composed by the same writer. 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.
This is a beautiful repetition of what had been said in
the foregoing Psalm, in which the humble Petitioner expostulates with his own
heart on the unreasonableness of his distrust. He here does what the Lord,
commanded to be done by His servant the prophet, stirring himself up to take
hold of God’s strength, to find peace, and comfort, and security in God, and
which God said he shall find. Isa 27:5 Or let him take hold of my strength, that he may make
peace with me; and he shall make peace with me.
This last verse speaks of how Christians should be in
their attitude before the Lord. When we feel low, caught up in our trials, we
are to look to the Lord and praise Him in all things. To trust in Him for all
things. For He is worthy to be praised.
