Psalm 42:11 Komentář

If the book of Psalms be, as some have styled it, a mirror or looking-glass of pious and devout affections, this psalm in particular deserves, as much as any one psalm, to be so entitled, and is as proper as any to kindle and excite such in us: gracious desires are here strong and fervent; gracious hopes and fears, joys and sorrows, are here struggling, but the pleasing passion comes off a conqueror. Or we may take it for a conflict between sense and faith, sense objecting and faith answering. I. Faith begins with holy desires towards God and communion with him (Psa 42:1, Psa 42:2). II. Sense complains of the darkness and cloudiness of the present condition, aggravated by the remembrance of the former enjoyments (Psa 42:3, Psa 42:4). III. Faith silences the complaint with the assurance of a good issue at last (Psa 42:5). IV. Sense renews its complaints of the present dark and melancholy state (Psa 42:6, Psa 42:7). V. Faith holds up the heart, notwithstanding, with hope that the day will dawn (Psa 42:8). VI. Sense repeats its lamentations (Psa 42:9, Psa 42:10) and sighs out the same remonstrance it had before made of its grievances. VII. Faith gets the last word (Psa 42:11), for the silencing of the complaints of sense, and, though it be almost the same with that (Psa 42:5) yet now it prevails and carries the day. The title does not tell us who was the penman of this psalm, but most probably it was David, and we may conjecture that it was penned by him at a time when, either by Saul's persecution or Absalom's rebellion, he was driven from the sanctuary and cut off from the privilege of waiting upon God in public ordinances. The strain of it is much the same with Psa 63:1-11, and therefore we may presume it was penned by the same hand and upon the same or a similar occasion. In singing it, if we be either in outward affliction or in inward distress, we may accommodate to ourselves the melancholy expressions we find here; if not, we must, in singing them, sympathize with those whose case they speak too plainly, and thank God it is not our own case; but those passages in it which express and excite holy desires towards God, and dependence on him, we must earnestly endeavour to bring our minds up to. To the chief musician, Maschil, for the sons of Korah.

INTRODUCTION TO PSALM 42 To the chief Musician, Maschil, for the sons of Korah. Of the word "Maschil", See Gill on Psa 32:1, title. Korah was he who was at the head of a conspiracy against Moses and Aaron, for which sin the earth opened its mouth, and swallowed alive him and his company, and fire devoured two hundred and fifty more; the history of which is recorded in Num 16:1; yet all his posterity were not cut off, Num 26:11; some were in David's time porters, or keepers of the gates of the tabernacle, and some were singers; see Ch1 6:33; and to the chief musician was this psalm directed for them to sing, for they were not the authors of it, as some (b) have thought; but most probably David himself composed it; and it seems to have been written by him, not as representing the captives in Babylon, as Theodoret, but on his own account, when he was persecuted by Saul, and driven out by men from abiding in the Lord's inheritance, and was in a strange land among the Heathen, where he was reproached by them; and everything in this psalm agrees with his state and condition; or rather when he fled from his son Absalom, and was in those parts beyond Jordan, mentioned in this psalm; see Sa2 17:24; so the Syriac inscription, the song which David sung in the time of his persecution, desiring to return to Jerusalem. (b) So R. Moses in Muis, Gussetius, Ebr. Comment. p. 918, & others.

Why art thou cast down, O my soul?.... The same expostulation as in Psa 42:5; and so is what follows, and why art thou disquieted within me? and the same argument and means are made use of to remove dejection and disquietude; hope thou in God; for I shall yet praise him; See Gill on Psa 42:5; to which is added a new argument, taken from the grace and goodness of God, and covenant interest in him; who is the health of my countenance, and my God; as the bodily health of man is seen in the countenance, and for the most part to be judged of by it; so is the spiritual health of the saints, and which they have from the Lord; when he, as the sun of righteousness, arises upon them with healing in his wings, he, by his gracious presence, makes their countenances cheerful, fills them with joy unspeakable and full of glory, and causes them to lift up their heads with an holy boldness and confidence, and without shame and fear: or as it may be rendered, who "is the salvations of my countenance" (o); that is, who is or will be the author of full and complete salvation to me; which will be so public and open, so clear and manifest, as to be beheld by myself and others; and this the psalmist mentions, in order to remove his present dejections; and besides, this God of salvation he believed was his covenant God, and would be so even unto death; and therefore he had no just reason to be dejected and disquieted. (o) "salutes", Pagninus, Montanus, Cocceius, Michaelis. Next: Psalms Chapter 43

I beseech you to remember in all your present contest the great reward laid up in heaven for those who are persecuted and reviled for righteousness’ sake, and to be glad and leap for joy on account of the Son of man, just as the apostles once rejoiced when they were counted worthy to suffer dishonor for his name. And if you should ever perceive your soul drawing back, let the mind of Christ, which is in us, say to it, when it wishes to trouble that mind as much as it can, “Why are you sorrowful, my soul, and why do you disquiet me? Hope in God, for I shall yet give him thanks.” I pray that our souls may never be disquieted, and even more that in the presence of the tribunals and of the naked swords drawn against our necks they may be guarded by the peace of God, which passes all understanding, and may be quieted when they consider that those who are foreigners from the body are at home with the Lord of all. But if we are not so strong as always to preserve calm, at least let not the disquiet of the soul be poured forth or appear to strangers, so that we may have the opportunity of giving an apology to God, when we say to him, “My God, my soul is disquieted within me.”

When the inner person shows signs for a time of wavering between vice and virtue, say, “Why are you cast down, O my soul, and why are you disquieted within me? Hope thou in God, for I shall yet praise him who is the health of my countenance and my God.” You must never let suggestions of evil grow on you or a babel of disorder win strength in your breast. Kill the enemy while he is small, and, that you may not have a crop of tares, nip the evil in the bud.

"Why art you cast down, O my soul; and why do you disquiet me?" [Psalm 42:11]. And, as it seems to answer, "Would you not have me disquiet you, placed as I am here in so great evils? Would you have me not disquiet you, panting as I am after what is good, thirsting and labouring as I am for it?" What should I say, but, "Hope thou in God; for I will yet confess unto Him" [Psalm 42:11]. He states the very words of that confession; he repeats the grounds on which he fortifies his hope. "He is the health of my countenance, and my God."

Pondering all this within myself, then, I was again encouraged not to be alarmed but to hope in God, who readily provides me with salvation and again makes me esteemed. Turning their thoughts over and over, sometimes in despair, sometimes in hope, is typical of people suffering.

Do not despair of salvation, O soul, he is saying: you have God as Savior; in him you gain sound hope. Quench your discouragement and receive consolation.

“My personal savior is my God”: I trusted that you would doubtless meet my request, since you personally are my salvation and my Lord (the term “personal savior” meaning “my support, my glory”—in other words, It is you yourself who provides me with this).

"Why are you sad?" etc. Here he shows the effect of prayer. And prayer has a twofold effect. One is the expulsion of sadness. The other is the increase of hope. The first effect is because through prayer the mind of man ascends to God; and because God is supremely good, when the soul clings to him it feels the greatest delight, and delight drives away or diminishes sadness. And therefore he says, "Why are you sad?" etc., since I have prayed. And this has been explained above. The other effect is that hope grows, because if a king admits someone to familiar service and conversation, he takes on confidence in asking and obtaining. In prayer, moreover, man speaks especially with God. Ps. 28: "In him my heart has hoped," etc. And therefore he adds, "Hope in God"; and this has been explained above.

Maschil--(See on Psa 32:1, title). For, or of (see Introduction) the sons of Korah. The writer, perhaps one of this Levitical family of singers accompanying David in exile, mourns his absence from the sanctuary, a cause of grief aggravated by the taunts of enemies, and is comforted in hopes of relief. This course of thought is repeated with some variety of detail, but closing with the same refrain. (Psa 42:1-11) Compare (Psa 63:1). panteth--desires in a state of exhaustion.

This brings on a renewed self-chiding, and excites hopes of relief. health--or help. of my countenance--(compare Psa 42:5) who cheers me, driving away clouds of sorrow from my face. my God--It is He of whose existence and favor my foes would have me doubt. Next: Psalms Chapter 43