5 Why are you in despair, my soul? Why are you disturbed within me? Hope in God! For I shall still praise him for the saving help of his presence.
*Minor differences ignored. Grouped by changes, with first version listed as example.
O my soul! why art thou cast down? From this it appears that David contended strongly against his sorrow, lest he should yield to temptation: but what we ought chiefly to observe is, that he had experienced a strong and bitter contest before he obtained the victory over it; or we might rather say, that he was not delivered from it after one alarming assault, but was often called upon to enter into new scenes of conflict. It need not excite our wonder that he was so much disquieted and cast down, since he could not discern any sign of the divine favor towards him. But David here represents himself as if he formed two opposing parties. In so far as in the exercise of faith he relied upon the promises of God, being armed with the Spirit of invincible fortitude, he set himself, in opposition to the affections of his flesh, to restrain and subdue them; and, at the same time, he rebuked his own cowardice and imbecility of heart. Moreover, although he carried on war against the devil and the world, yet he does not enter into open and direct conflict with them, but rather regards himself as the enemy against whom he desires chiefly to contend. And doubtless the best way to overcome Satan is, not to go out of ourselves, but to maintain an internal conflict against he desires of our own hearts. It ought, however, to be observed, that David confesses that his soul was cast down within him: for when our infirmities rise up in vast array, and, like the waves of the sea, are ready to overwhelm us, our faith seems to us to fail, and, in consequence we are so overcome by mere fear, that we lack courage, and are afraid to enter into the conflict. Whenever, therefore, such a state of indifference and faint-heartedness shall seize upon us, let us remember, that to govern and subdue the desires of their hearts, and especially to contend against the feelings of distrust which are natural to all, is a conflict to which the godly are not unfrequently called. But here there are two evils specified, which, however apparently different, yet assail our hearts at the same time; the one is discouragement, and the other disquietude When we are quite downcast, we are not free of a feeling of disquietude, which leads us to murmur and complain. The remedy to both of them is here added, hope in God, which alone inspires our minds, in the first place, with confidence in the midst of the greatest troubles; and, secondly, by the exercise of patience, preserves them in peace. In what follows, David very well expresses the power and nature of hope by these words, I shall yet praise him; for it has the effect of elevating our thoughts to the contemplation of the grace of God, when it is hidden from our view. By the term yet, he confesses that for the present, and in so far as the praises of God are concerned, his mouth is stopped, seeing he is oppressed and shut up on all sides. This, however, does not prevent him from extending his hope to some future distant period; and, in order to escape from his present sorrow, and, as it were, get beyond its reach, he promises himself what as yet there was no appearance of obtaining. Nor is this an imaginary expectation produced by a fanciful mind; but, relying upon the promises of God, he not only encourages himself to cherish good hope, but also promises himself certain deliverance. We can only be competent witnesses to our brethren of the grace of God when, in the first place, we have borne testimony to it to our own hearts. What follows, The helps of his countenance, may be differently expounded. Commentators, for the most art, supply the word for: so that, according to this view, David here expresses the matter or cause of thanksgiving -- that yet he would give praise or thanks to God for the help of his countenance This interpretation I readily admit. At the same time, the sense will not be inappropriate if we read the terms separately, thus: helps or salvations are from the countenance of God; for as soon as he is pleased to look upon his people he sets them in safety. The countenance of God is taken for the manifestation of his favor. His countenance then appears serene and gracious to us; as, on the contrary, adversity, like the intervening clouds, darkens or obscures its benign aspect.
Why art thou cast down, O my soul? - Margin, bowed down. The Hebrew word means to bow down, to incline oneself; then, usually, to prostrate oneself as in public worship; and then, to sink down under the weight of sorrow; to be depressed and sad. The Septuagint renders it, "Why art thou grieved?" - περίλυπος perilupos. So the Vulgate. This is an earnest remonstrance addressed by himself to his own soul, as if there were really no occasion for this excessive depression; as if he cherished his grief improperly. There was a brighter side, and he ought to turn to that, and take a more cheerful view of the matter. He had allowed his mind to rest on the dark side, to look at the discouraging things in his condition. He now felt that this was in some measure voluntary, or had been indulged too freely, and that it was wrong: that it was proper for a man like him to seek for comfort in brighter views; that it was a duty which he owed to himself and to the cause of religion to take brighter views. We may remark,
(1) That there are two sides to the events which occur, and which seem so discouraging to us - a dark side and a bright side.
(2) That in certain states of mind, connected often with a diseased nervous system, we are prone to look only on the dark side, to see only what is gloomy and discouraging.
(3) That this often becomes in a sense voluntary, and that we find a melancholy satisfaction in being miserable, and in making ourselves more unhappy, as if we had been wronged, and as if there were a kind of virtue in dejection and gloom - in "refusing," like Rachel, "to be comforted" Jeremiah 31:15; perhaps also feeling as if by this we were deserving of the divine approbation, and laying the foundation for some claim to favor on the score of merit.
(4) That in this we are often eminently guilty, as putting away those consolations which God has provided for us; as if a man, under the influence of some morbid feeling, should find a kind of melancholy pleasure in starving himself to death in the midst of a garden full of fruit, or dying of thirst by, the side of a running fountain. And
(5) That it is the duty of the people of God to look at the bright side of things; to think of the past mercies of God; to survey the blessings which surround us still; to look to the future, in this world and the next, with hope; and to come to God, and cast the burden on him. It is a part of religious duty to be cheer ful; and a man may often do more real good by a cheerful and submissive mind in times of affliction, than he could by much active effort in the days of health, plenty, and prosperity. Every sad and desponding Christian ought to say to his soul, "Why art thou thus cast down?"
And why art thou disquieted in me? - Troubled, sad. The word means literally,
(1) to growl as a bear;
(2) to sound, or make a noise, as a harp, rain, waves;
(3) to be agitated, troubled, or anxious in mind: to moan internally. See the notes at Isaiah 16:11; compare Jeremiah 48:36.
Hope thou in God - That is, trust in him, with the hope that he will interpose and restore thee to the privileges and comforts heretofore enjoyed. The soul turns to God when all other hope fails, and finds comfort in the belief that he can and will aid us.
For I shall yet praise him - Margin, give thanks. The idea is, that he would yet have occasion to give him thanks for his merciful interposition. This implies a strong assurance that these troubles would not last always.
For the help of his countenance - literally, "the salvations of his face," or his presence. The original word rendered help is in the plural number, meaning salvations; and the idea in the use of the plural is, that his deliverance would be completed or entire - as if double or manifold. The meaning of the phrase "help of his countenance" or "face," is that God would look favorably or benignly upon him. Favor is expressed in the Scriptures by lifting up the light of the countenance on one. See the notes at Psalm 4:6; compare Psalm 11:7; Psalm 21:6; Psalm 44:3; Psalm 89:15. This closes the first part of the psalm, expressing the confident belief of the psalmist that God would yet interpose, and that his troubles would have an end; reposing entire confidence in God as the only ground of hope; and expressing the feeling that when that confidence exists the soul should not be dejected or cast down.
Why art thou cast down, O my soul? - Bad as the times are, desolate as Jerusalem is, insulting as are our enemies, hopeless as in the sight of man our condition may be, yet there is no room for despair. All things are possible to God. We have a promise of restoration; he is as good as he is powerful; hope therefore in him.
I shall yet praise him - For my restoration from this captivity. He is the health of my soul. I shall have the light and help of his countenance, his approbation, and a glorious deliverance wrought by his right hand.
Why art thou cast down, O my soul? and [why] art thou disquieted in me? (e) hope thou in God: for I shall yet praise him [for] the help of his countenance.
(e) Though he sustained grievous assaults of the flesh to cast him into despair, yet his faith grounded on God's accustomed mercies gets the victory.
Why art thou cast down, O my soul?.... The psalmist corrects himself, as being too much depressed in spirit with his present circumstances, and expostulates with himself; adding,
and why art thou disquieted in me? which suggests, that the dejections of God's people are unreasonable ones; sin itself is no just cause and reason of them; for though it is very disagreeable, loathsome, and abhorring, troublesome and burdensome, to a spiritual man, and is ingenuously confessed, and heartily mourned over, and is matter of humiliation; yet no true reason of dejection: because there is forgiveness of it with God; the blood of Christ has been shed for the remission of it; it has been bore and done away by him; nor is there any condemnation for it to them that are in him; and though it rages, and threatens to get the ascendant; yet it is promised it shall not have the dominion over the saints; neither the nature of it, being great, as committed against God himself, nor the multitude of sins, nor the aggravated circumstances of them, are just causes of dejection, since the blood of Christ cleanses from all sin; nor are Satan and his temptations; he is indeed an enemy, very powerful, subtle, and terrible; he is the strong man armed, the old serpent, and a roaring lion; and his temptations are very troublesome and grieving; and it becomes the saints to be upon their guard against him and them; but they have no reason to be cast down on account hereof; for God, who is on the side of his people, is mightier than he; Christ is stronger than the strong man armed, and the divine Spirit who is in them is greater than he that is in the world: Satan is under divine restraints, and can go no further in tempting than he is suffered, and his temptations are overruled for good; besides, good armour is provided for the Christian to fight against him with, and in a short time he will be bruised under his feet: nor are the hidings of God's face a sufficient reason of dejection; for though such a case is very distressing, and gives great trouble to those that love the Lord; nor can they, nor does it become them to sit easy and unconcerned in such circumstances, as they are great trials of faith and patience; yet it is the experience of the people of God in all ages: some good ends are answered hereby, as to bring saints to a sense of sins, which has deprived them of the divine Presence, to make them prize it the more when they have it, and to be careful of losing it for the future. Besides, the love of God continues the same when he hides and chides; and he will return again, and will not finally and totally forsake his people; and in a little while they shall be for ever with him, and see him as he is; and though by one providence or another they may be deprived for a while of the word, worship, and ordinances of God, he that provides a place for his church, and feeds and nourishes her in the wilderness, can make up the lack of such enjoyments by his presence and Spirit. The means and methods the psalmist took to remove his dejections and disquietudes of mind are as follow;
hope thou in God; for the pardon of sin; for which there is good ground of hope, and so no reason to be cast down on account of it; for strength against Satan's temptations, which is to be had in Christ, as well as righteousness; and for the appearance of God, and the discoveries of his love, who has his set time to favour his people, and therefore to be hoped, and quietly waited for. Hope is of great use against castings down; it is an helmet, an erector of the head, which keeps it upright, and from bowing down: it is an anchor of the soul, sure and steadfast, and is of great service in the troubles of life, and against the fears of death;
for I shall yet praise him for the help of his countenance; or "the salvations of his countenance" (h); which implies that the psalmist believed, notwithstanding his present circumstances, that he should have salvation upon salvation; salvation of every kind; or a full and complete one, which should spring, not from any merits of his, but from the free grace and favour of God, expressed in his gracious countenance towards him; and also intimates, that the light of his countenance would be salvation to him (i) now; and that his consummate happiness hereafter would lie in beholding his face for evermore: all which would give him occasion and opportunity of praising the Lord. Now such a faith and persuasion as this is a good antidote against dejections of soul, and disquietude of mind; see Psalm 27:13.
(h) "salutes faciei ipsius", Cocceius; so Michaelis. (i) "Salutes sunt facies ejus", De Dieu.
Hence he chides his despondent soul, assuring himself of a time of joy.
help of his countenance--or, "face" (compare Numbers 6:25; Psalm 4:6; Psalm 16:11).
For - Hebrews. for the salvations of his face, for those supports, deliverances and comforts which I doubt not I shall enjoy both in his presence and sanctuary, and from his presence, and the light of his countenance.
*More commentary available at chapter level.