Psalms 43 commentary

As to the quarrel God had with David for sin, he prays, Enter not into judgment with me, if Thou doest so I shall be condemned; but as to the quarrel his enemies had with him, he prays, Lord, judge me, and in thy providence appear on my behalf. If we cannot comfort ourselves in God, we may stay ourselves upon him, and may have spiritual supports, when we want spiritual delights. He never cast off any that trusted in him, whatever fears they may have had of their own state. We need desire no more to make us happy, than the good that flow from God's favour, and is included in his promise. Those whom God leads, he leads to his holy hill; those, therefore, who pretend to be led by the Spirit, and yet turn their backs upon ordinance, deceive themselves. We are still to pray for the Spirit of light and truth, who supplies the want of Christ's bodily presence, to guide us in the way to heaven. Whatever we rejoice or triumph in, the Lord must be the joy of it. David applies to God as his never-failing hope. Let us pray earnestly, that the Lord would send forth the truth of his word, and the light of his Spirit, to guide us into the way of holiness, peace, and salvation. The desire of the Christian, like that of the prophet in distress, is to be saved from sin as well as sorrow; to be taught in the way of righteousness by the light of heavenly wisdom, shining in Jesus Christ, and to be led by this light and truth to the New Jerusalem.

PSALM 43

This psalm is very similar to the preceding. This and the preceding psalm have been considered by the greater number of critics as having originally formed only one psalm, and they make but one in forty-six MSS. The similarity of the style, sentiment, and metrical structure, and the occurrence of the intercalary verse at verses 5th and 10th of Psalm 42, and verse 5th of Psalm 43, confirm this opinion. “The fact, indeed,” says Williams, “is self evident, and easily accounted for. The Jewish choristers having, on some occasion, found the anthem too long, have divided it for their own conveniency, (no uncommon thing among choristers,) and, being once divided, it was ignorantly supposed it ought to be so divided.” David, who probably was the author of it, being chased and driven out of his country by the unjust violence and tyranny of his enemies, calls upon God for vengeance, and encourages himself to hope for restoration.

Psalm 43:1-5

1. Judge me, O God! and plead my cause: deliver me from the cruel [or unmerciful] nation, free me from the deceitful and wicked man. 2. For thou art the God of my strength; why art thou estranged from me? why go I sad because of the oppression of the enemy? 3. Send forth thy light and thy truth, let them direct me, let them conduct me to thy holy hill, and to thy tabernacles. 4. And I will go to the altar of God, to God my exceeding joy, [literally the joy of my rejoicing:] and I will praise thee upon the harp, O God! my God. 5. O my soul! why art thou cast down? and why art thou disquieted within me? for I will yet praise him who is the help of my countenance, and my God.

1 Judge me, O God! David, in the first place, complains of the extreme cruelty of his enemies; but in the verses which immediately follow, he shows that there was nothing which he felt to be more grievous, than to be deprived of the opportunity of access to the sanctuary. We have an evidence of his enjoying the testimony of a good conscience in this, that he commends the defense of his cause to God. The term judge, which he first makes use of, is nothing else than to undertake the defense of one’s cause; and he expresses his meaning more clearly by adding, plead my cause The substance and object of his prayer, indeed, were, that he might be delivered from the wicked and malicious men by whom he was undeservedly persecuted. But as it is to the miserable and guiltless, who are wrongfully afflicted, that God promises his help, David, in the first place, submits himself to be examined by him, that, having discovered and thoroughly proved the rectitude of his cause, he may at length grant him aid. And as it is a most cheering source of consolation for us to find that God disdains not to take cognisance of our cause, so also, it is vain for us to expect that he will avenge the injuries and wrongs which are done to us, unless our own integrity be so manifest as to induce him to be favorable to us against our adversaries. By the unmerciful nation is to be understood the whole company of David’s enemies, who were cruel, and destitute of all the feelings of humanity. What follows, concerning the deceitful and wicked man, might indeed be applied to Saul; but it seems rather to be a form of speech in which, by enallage, the singular number is used for the plural.

PSALM 43

Psa 43:1-5. Excepting the recurrence of the refrain, there is no good reason to suppose this a part of the preceding, though the scope is the same. It has always been placed separate.

1. Judge--or, "vindicate" (Psa 10:18).

plead, &c.--(Psa 35:1).

ungodly--neither in character or condition objects of God's favor (compare Psa 4:3).

2. God of my strength--by covenant relation my stronghold (Psa 18:1).

cast me off--in scorn.

because--or, "in," that is, in such circumstances of oppression.

3. light--as in Psa 27:1.

truth--or, "faithfulness" (Psa 25:5), manifest it by fulfilling promises. Light and truth are personified as messengers who will bring him to the privileged place of worship.

tabernacles--plural, in allusion to the various courts.

4. the altar--as the chief place of worship. The mention of the harp suggests the prominence of praise in his offering.

Judge me, O God, and plead my cause - ריבה ריבי ribah ribi, a forensic term, properly enough translated, plead my cause, be my counsellor and advocate.

Ungodly nation - The Babylonians; the impious, perfidious, wicked, and deceitful Babylonians.

The deceitful and unjust man - Nebuchadnezzar.

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?

O send out thy light and thy truth - We are in darkness and distress, O send light and prosperity; we look for the fulfillment of thy promises, O send forth thy truth. Let thy fight guide me to thy holy hill, to the country of my fathers; let thy truth lead me to thy tabernacles, there to worship thee in spirit and in truth.

Then will I go unto the altar - When thy light - a favorable turn on our affairs, leads us to the land of our fathers, and thy truth - the fulfillment of thy gracious promises, has placed us again at the door of thy tabernacles, then will we go to thy altar and joyfully offer those sacrifices and offerings which thy law requires, and rejoice in thee with exceeding great joy.

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.

Nation - So he calls the company of his enemies for their great numbers. Man - Probably Achitophel or Absalom.

Send out - That is, actually discover them. Truth - Thy favour, or the light of thy countenance, and the truth of thy promises made to me; or the true - light, the illumination of thy spirit, and the direction of thy gracious providence, whereby I may be led in the right way, to thy holy hill. Hill - Of Zion, the place of God's presence and worship.

1. JUdge me , O God, and plead my cause against an ungodly nation : O deliver me from the deceitful and unjust man .

Or▪ Iudge, or give Sentence for me, as this Phrase is used, Psal. 26. 1. and elsewhere.

Or, unmerciful, (i. e.) Cruel or inhumane; for it is a Meiosis.

So he calls the Company of his Enemies for their great Numbers, and because they were the far greatest part, and almost the whole Body, of the Nation.

Who covereth his wicked Designs, with fair and false Pretences: Which sort of men are hateful to thee, and to all good Men.

Either Saul: Or rather, Achitophel, or Absalom. For he speaks of the holy Hill of Zion, v. 3. which was not so till after Saul's time. Or, Man may be put Collectively, for the Men of that time.

Marginal references: [illegible: 1 word], [illegible: 1 word]; [illegible: 1 word] from a [illegible: 1 word] deceit; [illegible: 1 word] [illegible: 1 word].

3. O send out thy light and thy truth g; let them lead me, let them bring me unto thy holy hill , and to thy tabernacles .

(i. e.) Actually impart and discover them: for at present thou seemest to Conceal and with-hold them from me. (i. e.) Thy Favour, or the Light of thy Countenance, and the Truth of thy Promises made to me, as God's Mercy and Truth oft go together, as, 2 Sam. 15. 20. Psal. 61. 7. and 89. 14. &c. Or this may be a Figure called Hendiaduo, whereby Light and Truth is put either for the Light of Gods Truth; Or rather, for true Light, the Illumination of Gods Spirit, and the direction of his gracious Providence, whereby he might be led (as it follows) in the right way, which would bring him to God's holy Hill.

To wit, of Zion, the place of God's Presence and Worship.

(i. e.) Tabernacle. Which he calls Tabernacles, Either, 1. Because there were now two Tabernacles, one at Zion, where the Ark was; and another at Gibeon, 1 Chron. 16. 37. 39. Although he here seems to speak but of one of them, even of that which was upon God's holy Hill. Or, 2. Because of the several parts of it, the most Holy, and the Holy place, and the Church. These indeed were in that of Gibeon, but not in that of Zion. Or rather▪ 3. By a meer Enal[illegible: 1+ letters]age of the Number, the plural for the singular; which is frequent as in other Words, so in those which belong to this Matter, as Tabernacles, Psal. 46. 4. and Sanctuaries, Levit. 26. 31. Psal. 73. 17. &c. and 74. 7. Ier. 51. 51. Nay the most Holy place, though but one simple part is by the Greeks called Holies. So in other Authors, we Read the Rivers of Nilus, of that one River, and Right hands, for one Right hand, and many like Phrases.

Marginal references: [illegible: 1 word]. 57. 3▪

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.

To offer Sacrifices of Thanksgiving for my Deliverance.

The principal Author and Matter of all my Joy and Comfort.

Marginal references: Heb. the gladness of my joy.

Psa 43:1-3

The Elohimic Judica (the introit of the so-called Cross or Passion Sunday which opens the celebritas Passionis), with which the supplicatory and plaintive first strophe of the Psalm begins, calls to mind the Jehovic Judica in Psa 7:9; Psa 26:1; Psa 35:1, Psa 35:24 : judge me, i.e., decide my cause (lxx κρῖνόν με, Symmachus κρῖνόν μοι). ריבה has the tone upon the ultima before the ריבי which begins with the half-guttural ר, as is also the case in Psa 74:22; Psa 119:154. The second prayer runs: vindica me a gente impia; מן standing for contra in consequence of a constr. praegnans. לא־חסיד is here equivalent to one practising no חסד towards men, that is to say, one totally wanting in that חסד, by which God’s חסד is to be imitated and repaid by man in his conduct towards his fellow-men. There is some uncertainty whether by אישׁ one chief enemy, the leader of all the rest, is intended to be mentioned side by side with the unloving nation, or whether the special manner of his enemies is thus merely individualised. עולה means roguish, mischievous conduct, utterly devoid of all sense of right. In Psa 43:2 the poet establishes his petition by a twofold Why. He loves God and longs after Him, but in the mirror of his present condition he seems to himself like one cast off by Him. This contradiction between his own consciousness and the inference which he is obliged to draw from his afflicted state cannot remain unsolved. אלהי מעזּי, God of my fortress, is equivalent to who is my fortress. Instead of אלך we here have the form אתהלּך, of the slow deliberate gait of one who is lost in his own thoughts and feelings. The sting of his pain is his distance from the sanctuary of his God. In connection with Psa 43:3 one is reminded of Psa 57:4 and Exo 15:13, quite as much as of Psa 42:9. “Light and truth” is equivalent to mercy and truth. What is intended is the light of mercy or loving-kindness which is coupled with the truth of fidelity to the promises; the light, in which the will or purpose of love, which is God’s most especial nature, becomes outwardly manifest. The poet wishes to be guided by these two angels of God; he desires that he may be brought (according tot he Chethîb of the Babylonian text יבואוני, “let come upon me;” but the אל which follows does not suit this form) to the place where his God dwells and reveals Himself. “Tabernacles” is, as in Psa 84:2; Psa 46:5, an amplificative designation of the tent, magnificent in itself and raised to special honour by Him who dwells therein.

Psa 43:4-5

The poet, in anticipation, revels in the thought of that which he has prayed for, and calls upon his timorous soul to hope confidently for it. The cohortatives in Psa 43:4 are, as in Ps 39:14 and frequently, an apodosis to the petition. The poet knows no joy like that which proceeds from God, and the joy which proceeds from Him he accounts as the very highest; hence he calls God אל שׂמחת גּילי, and therefore he knows no higher aim for his longing than again to be where the fountainhead of this exultant joy is (Hos 9:5), and where it flows forth in streams (Psa 36:9). Removed back thither, he will give thanks to Him with the cithern (Beth instrum.). He calls Him אלהים אלהי, an expression which, in the Elohim-Psalms, is equivalent to יהוה אלהי in the Jahve-Psalms. The hope expressed in Psa 43:4 casts its rays into the prayer in Psa 43:3. In Psa 43:5, the spirit having taken courage in God, holds this picture drawn by hope before the distressed soul, that she may therewith comfort herself. Instead of wthmy, Psa 42:6, the expression here used, as in Ps 42:12, is וּמה־תּהמי. Variations like these are not opposed to a unity of authorship.

Appeals and Petitions.

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 (v. 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 (v. 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 (v. 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, v. 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 Sam. xvi. 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, v. 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.

PSAL. XLIII.

IVdge me O God, and plead my plea, from the nation unmercifull, from the man of deceit, and injurious evill, do thou deliver me. For thou art the God of my strength, why thrustest thou me away: why goe I still sad, for the oppression of the enemie? Send thy light and thy truth, let them lead me, let [illegible: 1 word] bring me unto the mountain of thy holinesse, and unto thy dwelling places. And I will come unto the Altar of God; unto God, the joy of my gladnesse; and confesse thee with harpe. O God my God. Why bowest thou downe thy selfe, my soule, and why makest thou a tumultuous stirre within me? wait hopefully for God, for yet I shall confesse him; the salvations of my face, and my God.

Annotations. IVdge me] This meaneth an examination of the cause, giving sentence, and executing of it, by delivering the oppressed: so judging is used for delivering, 1 Sam. 24. 15. 2 Sam. 18. 19, 31. Iudg. 3. 10. Pleading also ones plea is of like meaning: see Psal. 35. 1. The Chaldee paraphraseth, Judge me O God with judgement of truth, for it is thy part to plead my plea. Vers. 2. my strength] or my strong fort, as Psal. 28. 8. for which in Psal. 42. 10. hee useth the word Rocke. Vers. 3. dwelling places] meaning the holy Tabernacle or Sanctuary, which had severall roomes, holy and most holy, parted by veiles; as also the Apostle observeth, Hebr. 9. 2, 3, 6, 7. or, the high place at Gibeon where the tabernacle was, & in Ierusalem where the Arke was, 2 Chro. 1. 3, 4. for in both those places God dwelt, and was worshipped. But the first seemeth most proper, because of Psal. 132. 5. See also Psal. 46. 5. and 84. 2. The Chaldee explaineth the former to be the mount of the house of thy Sanctuary; and these latter, the Schooles of the house of thy divine Majestie. By Schooles meaning such places about the Sanctuarie as the Doctors sate in, Luk. 2. 46. Vers. 4. And I will come] or, That I may come, for so the Hebrew phrase may often be resolved; and the new Testament useth both indifferently in the Greeke, as Luk. 6. 37. and ye shall not be judged; for which in Matth. 7. 1. it is, that yee be not judged. to the Altar] Chaldee, to offer an offering upon the Altar. the joy of my gladnesse] that is, author of my gladsome joy, meaning inward joy, outwardly shewing it selfe in gladsome gesture. Vers. 5. why bowest &c.] This verse is the same with Psal. 42. 12. of my face] the Chaldee explaineth it, for the redemption which is from his face, for he is my God.

PSAL. XLIII.

VErſ. 1. Judge me O God] This Pſalm is as it were an Epitome, or an Appendix to the former, and little differing in words or matter.

Plead my cauſe] See Pſal. 35.1.

Againſt an ungodly Nation] Heb. A Nation not mild, or merciful: ſo he calleth Abſoloms Complices, who ſought and would have ſuckt his bloud. Such are a people of Gods wrath, and of his curſe.

O deliver me, &c.] From Abſolom, or Abitophel, or the whole Faction.

Verſ. 2. For thou art the God of my ſtrength] As being in Covenant with me both offenſive and defenſive: In the Lord Jehovah is a Rock of ages, or everlaſting ſtrength, Iſa. 26.4. for God of my ſtrength, Pſa. 42.9. is my Rock.

Why go I mourning] See Pſal. 42.9.

Verſ. 3.Lux & veritas piorum comites. O ſend out thy light] i.e. thy comforting grace, oppoſed to that verſ. 2. I go mourning, or in black.

And thy truth] i.e. Thy faithfulneſs, oppoſed to the deceitful man, verſ. 1. The Rabbines interpret Light and Truth, by Chriſt and Elias; the Arabick maketh it a prayer for the Jews converſion.

Let them bring me unto thy holy bill] Zion, the place of holy aſſemblies for Gods ſervice. Iterum commendatur hic dignit as miniſterii Publici: Vaeigitur illis qui caducorum bexeruns uſum redimunt ſacri, miniſterii jacturâ, qui conciones [illegible: 1 letter]acras & Sacramenta ultro negligunt, &c.

And to thy Tabernacles] Socalled, either becauſe it was ſet up at ſundry times in ſundry places, whilſt it was tranfportative; or elſe becauſe it was parred by veiles into ſeveral rooms, Heb. 9.2, 3.

Verſ. 4. Then will I go muto the Altar of God] Not without ſtore of Sacrifices. Gods ſervice is now nothing ſo coſtly; and ſhould therefore be more chearfully performed. Heathens had their Altars, &c. all ſave the Ferfiaus.

Verſ. 5. Why art thon bowed down, &c.] See Pſal. 42.9. & 11.

Judge me, O God. Others are unable to understand my motives, and unwilling to give me a just verdict. My heart is clear as to intent and therefore I bring my case before thee, content that thou wilt impartially weigh my character, and right my wrongs. If thou wilt judge, thy acceptance of my conduct will be enough for me; I can laugh at human misrepresentation if my conscience knows that thou art on my side; thou art the only one I care for; and besides, thy verdict will not sleep, but thou wilt see practical justice done to thy slandered servant. And plead my cause against an ungodly nation. One such advocate as the Lord will more than suffice to answer a nation of brawling accusers. When people are ungodly, no wonder that they are unjust; those who are not true to God himself cannot be expected to deal rightly with his people. Hating the King they will not love his subjects. Popular opinion weighs with many, but divine opinion is far more weighty with the gracious few. One good word from God outweighs ten thousand railing speeches of men. He bears a brazen shield before him whose reliance in all things is upon his God; the arrows of calumny fall harmlessly from such a buckler. O deliver me from the deceitful and unjust man. Deceit and injustice are boon companions: he who fawns will not fear to slander. From two such devils none can deliver us but God. His wisdom can outwit the craft of the vilest serpent, and his power can over match the most raging lion. Whether this was Doeg or Ahithophel is small matter, such double distilled villains are plentiful, and the only way of dealing with them is to refer the matter to the righteous Judge of all; if we try to fight them with their own weapons, we shall suffer more serious injury from ourselves than from them. O child of God, leave these thine enemies in better hands, remembering that vengeance belongeth not to thee, but to thy Lord. Turn to him in prayer, crying, "O deliver me, "and ere long you shall publish abroad the remembrance of his salvation.

For. Here is argument, which is the very sinew of prayer. If we reasoned more with the Lord we should have more victories in supplication. Thou art the God of my strength. All my strength belongs to thee —I will not, therefore, use it on my own behalf against my personal foes. All my strength comes from thee, I therefore seek help from thee, who art able to bestow it. All my strength is in thee, I leave therefore this task of combating my foes entirely in thy hands. Faith which leaves such things alone is wise faith. Note the assurance of David, thou art, not I hope and trust so, but I know it is so; we shall find confidence to be our consolation. Why dost thou cast me off? Why am I treated as if thou didst loathe me? Am I become an offence unto thee? There are many reasons why the Lord might cast us off, but no reason shall prevail to make him do so. He hath not cast off his people, though he for awhile treats them as cast offs. Learn from this question that it is well to enquire into dark providences, but we must enquire of God, not of our own fears. He who is the author of a mysterious trial can best expound it to us.

"Blind unbelief is sure to err,

And scan his work in vain;

God is his own interpreter,

And he will make it plain."

Why go I mourning because of the oppression of the enemy? Why do I wander hither and thither like a restless spirit? Why wear I the weeds of sorrow on my body, and the lines of grief on my face? Oppression makes a wise man mad; why, Lord, am I called to endure so much of it for so long a time? Here again is a useful question, addressed to the right quarter. The answer will often be because we are saints, and must be made like our Head, and because such sorrow is chastening to the spirit, and yieldeth comfortable fruit. We are not to cross question the Lord in peevishness, but we may ask of him in humility; God help us to observe the distinction so as not to sin through stress of sorrow.

O send out thy light and thy truth. The joy of thy presence and the faithfulness of thy heart; let both of these be manifest to me. Reveal my true character by thy light, and reward me according to thy truthful promise. As the sun darts forth his beams, so does the Lord send forth his favour and his faithfulness towards all his people; and as all nature rejoices in the sunshine, even so the saints triumph in the manifestation of the love and fidelity of their God, which, like the golden sunbeam, lights up even the darkest surroundings with delightful splendour. Let them lead me. Be these my star to guide me to my rest. Be these my Alpine guides to conduct me over mountains and precipices to the abodes of grace. Let them bring me unto thy holy hill, and to thy tabernacles. First in thy mercy bring me to thine earthly courts, and end my weary exile, and then in due time admit me to thy celestial palace above. We seek not light to sin by, nor truth to be exalted by it, but that they may become our practical guides to the nearest communion with God: only such light and truth as are sent us from God will do this, common light is not strong enough to show the road to heaven, nor will mere moral or physical truths assist to the holy hill; but the light of the Holy Spirit, and the truth as it is in Jesus, these are elevating, sanctifying, perfecting; and hence their virtue in leading us to the glorious presence of God. It is beautiful to observe how David's longing to be away from the oppression of man always leads him to sigh more intensely for communion with God.

Then will I go unto the altar of God. If David might but be favoured with such a deliverance as would permit his return, it would not be his own house or heritage which would be his first resort, but to the altar of God his willing feet should conduct him. His whole heart would go as sacrifice to the altar, he himself counting it his greatest happiness to be permitted to lie as a burnt offering wholly dedicated to the Lord. With what exultation should believers draw near unto Christ, who is the antitype of the altar! clearer light should give greater intensity of desire. Unto God my exceeding joy. It was not the altar as such that the psalmist cared for, he was no believer in the heathenism of ritualism: his soul desired spiritual fellowship, fellowship with God himself in very deed. What are all the rites of worship unless the Lord be in them; what, indeed, but empty shells and dry husks? Note the holy rapture with which David regards his Lord! He is not his joy alone, but his exceeding joy; not the fountain of joy, the giver of joy, or the maintainer of joy, but that joy itself. The margin hath it, "The gladness of my joy, "i.e., the soul, the essence, the very bowels of my joy. To draw near to God, who is such a joy to us, may well be the object of our hungering and thirsting. Yea, upon the harp will I praise thee. His best music for his best love. When God fills us with joy we ought ever to pour it out at his feet in praise, and all the skill and talent we have should be laid under contribution to increase the divine revenue of glory. O God, my God. How he dwells upon the name which he loves so well! He already harps on it as though his harp music had begun. What sweeter sounds can music know than these four words? To have God in possession, and to know it by faith, is the heart's heaven —a fulness of bliss lies therein.

Why art thou cast down, O my soul? If God be thine, why this dejection? If he uplifts thee, why art thou so near the ground? The dew of love is falling, O withering heart, revive. And why art thou disquieted within me? What cause is there to break the repose of thy heart? Wherefore indulge unreasonable sorrows, which benefit no one, fret thyself, and dishonour thy God? Why overburden thyself with forebodings? Hope in God, or wait for God. There is need of patience, but there is ground for hope. The Lord cannot but avenge his own elect. The heavenly Father will not stand by and see his children trampled on for ever; as surely as the sun is in the heavens, light must arise for the people of God, though for awhile they may walk in darkness. Why, then, should we not be encouraged, and lift up our head with comfortable hope? For I shall yet praise him. Times of complaint will soon end, and seasons of praise will begin. Come, my heart, look out of the window, borrow the telescopic glass, forecast a little, and sweeten thy chamber with sprigs of the sweet herb of hope. Who is the health of my countenance, and my God. My God will clear the furrows from my brow, and the tear marks from my cheek; therefore will I lift up my head and smile in the face of the storm. The Psalm has a blessed ending, such as we would fain imitate when death puts an end to our mortal existence.

Whole Psalm. This Psalm is evidently a continuation or supplement to the preceding. In some MSS of Kenicott and de Rossi's, they are united, and make one Psalm. George Phillips, B.D.

Judge me, O God, and plead my cause, etc. Believers may appeal to God's justice, and plead God's righteousness.

1. Touching suffering wrongs of men. Touching suffering wrongs of men, believers may appeal upon these three grounds:

(a) The injustice that men do to believers, is as well against God's just nature, as against the believers' ease. So their appeals to God are agreeable to God's enmity against injustice; therefore, his enmity concurs with their appeals. Ro 1:18.

(b) Justice in men is according to God's nature, as well as for the believer's welfare, and, therefore, the disposition and inclination of God's nature concurs with their prayers for deliverance. Ps 11:7 Lu 23:6-7.

(c) Such wrong God who do wrong his people 2Ch 15:11 Zec 2:8 Ac 9:4-5; so that in deliverance God vindicates himself as well as the believers.

2. Touching sin in relation to God's wrath. Touching sin in relation to God's wrath, a true believer may plead God's justice or righteousness on these three grounds:

(a) Christ our Advocate or Attorney so pleads. Joh 17:24, etc. Now, the client may plead the same as the advocate, seeing it is in relation to the same party and the same issue.

(b) Christ hath satisfied God's justice, so that on Christ was laid all the sins of all believers. He was "wounded" for them. Now, God cannot in justice punish twice; therefore, seeing Christ was wounded, believers must be healed. Isa 53:1-12.

(c). Believers have God's righteousness imputed to them 2Co 5:1-21; therefore, God must deal with believers as he will deal with his own righteousness.

Useful is this doctrine two ways.

1. For terror to the enemies of believers. How many prevailing cries to the justice of God are against such enemies? (a) Their own sins cry. (b) Believers injuries cry. (c) Believer's prayers cry. (d) Christ's intercession cries over against their prayers and desires Re 6:9, compared with Re 8:3.

2. The second use is for comfort to believers, that as God's mercy is for them, so his justice to deliver them, not only from men, but from sin; and in and through Christ they may humbly plead justice as against sinners, so against sin; not only against the guilt but against the power, that seeing Christ died, sin should not live. Condensed from Nathanael Homes, 1652.

Ungodly...deceitful...unjust. There are ungodly men who, being destitute of religious principle, will not scruple to injure us, when they can thereby gratify their passions or advance their worldly interests. There are deceitful men who will put on the garb of friendship, and acquire our confidence and esteem, and then treacherously cheat us out of our property, or our reputation, or our peace. There are unjust men, who by fraud or by violence, would rob us of our dearest rights and most valuable possessions, and not only reduce our powers and opportunities of doing good, but even diminish our means of comfortable subsistence. And there are oppressors, who taking advantage of our weakness or dependence, and trampling alike on the maxims of equity and humanity, may exact from us unreasonable services, impose upon us heavy burdens and cruel restraints, and ply us with insults, and harassments, and deprivations, from which we can make no escape, and for which we can find no redress. Andrew Thomson, D.D., in "Lectures on Portions of the Psalms." 1826.

Thou art the God of my strength. The godly man hath from God a threefold strength, namely, natural, providential, and spiritual.

1. Natural, Ac 17:28. This is twofold: of body, of mind. Of robustness, hardness, and agility of body; of wit, invention, and valour of mind. Now, these donations of corporal and mental natural endowments are God's gifts. Ps 18:34,39 ...

2. Providential strength, which is threefold: (a) God's donation of strengthening mercies —Corporal: wine to make glad, and bread to strengthen. Ps 104:15, and mental, common gifts; as Paul had a singular gift of language and single life; Apollos of elocution, argument, power of convincing. (b) Providential strength is God's making way for his people to act and put forth their strength. Ps 78:50. (c) Providential strength is God's concurrence with our lawful human acting. Ps 18:29.

3. The third sort of power is spiritual: God is the godly man's spiritual power. 1Jo 2:14: "I have written unto you, young men, because ye are strong, " namely, with spiritual strength, for it follows, "The word of God abideth in you, and ye have overcome the wicked one." This is the main strength of a godly man; as that text hints, namely, young men are naturally strong, but St. John takes no notice of that, but commends them for their spiritual strength. This spiritual strength is from the word of the Spirit, and from the Spirit of the word, that is, from the Spirit accompanying the word.

From the word of the Spirit, the word of God. Ps 119:50: "This is my comfort in my affliction: for thy word hath quickened me." To be "quickened, "i.e., enlivened, is to be full of vigour and spirit and to act mightily, and to "comfort" is, as the word signifies, to make strong; for when a man is most cheerful with sobriety, he is most strong. St. John in that place fore quoted, saith the young men to whom he wrote were strong because the word of God abode in them. For Pr 12:25 "whereas sorrow in the heart of man maketh it stoop" —makes it sickly, weak, drooping —"a good word maketh it glad, "cheerful, strong, vigorous. And so if the word of a wise friend, how much more the word of God, with its many strengthening promises? Ps 20:2 119:28. The word of God is the very mind and will of God, and power of God, and with the word God created the world, therefore, he that receives this word must needs receive a great deal of strength. Ro 1:16.

The Spirit of the word, the Holy Spirit that useth to accompany the word to them that receive it. By his Spirit God is in a believer 1Co 6:9 Eph 2:1-22; and this is the spirit of strength and power. Eph 3:16 2 Ti 1:7. As a powerful, active soul makes a vigorous body, so the Spirit in the soul makes the soul powerful and strong, being the soul of the soul of a believer. We read more than once or twice in the Scriptures, that when believers did any eminent act, it is said, the Spirit of the Lord came upon them, and they did so and so, i.e., the Spirit of God in them did them put forth its power to make them act powerfully. Condensed from Nathanael Homes.

O send out thy light and thy truth. Possibly there may be an allusion to the Urim and Thummim, as the symbol of light and truth. J. J. Stewart Perowne.

Light and truth. Delightful and all comprehensive words. Thy contain all the salvation and all the desire of a believing, confiding soul. But it is only when thus combined —separated they are no longer a ground of trust and joy. For what would favour avail without faithfulness? It would be no more than the uncertain friendship of men, who smile today and reproach tomorrow; who make large promises, but do not perform them. Even the light which angels and glorified spirits enjoy in heaven would be insufficient to banish all fear and to fill them with satisfaction, were it not for their confidence in the truth of God. How much more, then, must this be the case with erring, sinful, mortals on earth? When the humble spirit is bowed down under a sense of its utter unworthiness and innumerable weaknesses and defilements, its negligences, follies, and wanderings, what should save from despair but the confidence that he who has been merciful will also be faithful; that God is truth as well as light; that he hath said, "I will never leave thee nor forsake thee; "that he "cannot lie, "and that, therefore, "his mercy endureth for ever?" On the other hand, truth without light, faithfulness without grace, would be only the dreadful execution of terrible but just denunciations on the transgressors of the holy law. "In the day that thou eatest thereof thou shalt surely die." Adam ate, and in that day became the subject of sin and death. This was truth executing judgment. But light arose around the darkness; beams of mercy tempered the heavy cloud. The promise of the Great Deliverer was given; then faithfulness was enlisted on the side of grace, and became engaged for its bestowment; "mercy and truth met together; righteousness and peace kissed each other." Since then, all humble and trusting souls have beheld them united, and have made their union the ground of their confidence and joy. Henry March.

Thy tabernacles. There were two tabernacles, one at Zion, where the ark stood, and another at Gibeon. 1Ch 16:37,39. It is not to this fact that the psalmist alludes, however, but to the circumstance, in all probability of the different parts of the tabernacle. There was, first the holiest of all, then the sanctuary, and then the tabernacle of the convocation. Heb 9:1-8. John Morison.

Then will I go unto the altar of God. Let us remember that the approach to God in the holy place is by means of the altar, whence eternally ascendeth the fragrance and the preciousness of the one whole, perfect burnt offering, and where for ever and ever the divine holiness resteth and feedeth with its pure fire with infinite satisfaction, with inconceivable delight. Oh, what a holy, a divine, a wondrous place is this altar of God! That altar now means all the value and everlasting efficacy of the one offering of Christ unto God for us; and it is in the full power and blessedness thereof that we draw nigh to God. To this point, to this unspeakably blessed position, the light and the truth of God will attract the child of God. Toward this altar all the rays of the light of divine favour and grace, and of divine truth and holiness, have from eternity converged; and from this point they shine forth toward and upon the soul and heart of the poor, far off penitent, attracting him to that altar where he may meet his God. Let us then come to the altar of God; let us enter the cloud of holy incense that filleth the tabernacle of the Most High; let us realise how perfectly God is satisfied with that which Christ has done, with his obedience in dying to meet the claims of divine justice on the sinner, and to complete the perfect surrender of himself as our exceeding joy, even the gladness of our joy, the heart, essence, substance, and reality of our joy. John Offord, 1868.

Then will I go unto the altar of God. He would with cheerfulness run and offer up the sacrifice of thanksgiving to his gracious deliverer; he would take his own soul as the burnt offering, and kindle and burn it up with the fire of a vigorous love and raised affections terminating upon God, the flames whereof should ascend to him alone...Unto God my exceeding joy, or, as the Hebrew is more exactly translated, unto God the gladness of his joy —that which gave a relish to every other comfort, which was the soul and life of his pleasures, and could only make them real and lasting; it was God who raised his joy to fulness of satisfaction and contentment. William Dunlop.

Then will I go...unto God. The expression of going to God implies SUBMISSION and FRIENDSHIP

1. Submission. I will go and pay my homage to him, as my Sovereign; I will go and hear what he says; I will go and receive his orders.

2. Friendship. I will go and consult him, and converse with him as a friend; and be thankful that, in such a troublesome and ensnaring world, I have such a friend to advise with.

(a) I will go and tell him my griefs; how greatly I am distressed with some particular disorder in my body, or with some disturbance in my family, or with some disappointment in my worldly circumstances, or (which is worse than all of them together) with a sad darkness in my soul.

(b) I will go and tell him my joys, for even in this vale of tears "my heart is" sometimes "glad, and my glory rejoiceth."

(c) I will go and tell him of my sins. He knows them, indeed, already, but he shall hear them from me.

(d) I will go and tell him my fears; how greatly I am distressed at times, when I perceive this or the other corruption so strong, which I thought had received its death wound... how I tremble when I have by my folly provoked the Lord to leave me, for fear he will never return again, etc.

(e) I will go and tell him my hopes, for some hope I have amidst all my discouragements...I will go and tell him all this; I will unbosom and unburden my whole heart to him; and if my necessities did not drive me to him, I should go to him from inclination. Condensed from Samuel Lavington.

Unto God. Believers are not satisfied in the use of religious duties, unless they arrive at God himself in those duties. We speak not here of that arrival at God himself which is by and after all duties, to a beatific vision of God in glory, but we speak of that arrival at God himself which is to be had in duties, while we are in the exercise of duties; namely, to attain to God's special presence in them, in an actual communion, communication and conversing with God, so that we are spiritually sensible he is with us therein. I say God's special presence and actual communion, to distinguish it from that ordinary habitual presence and communion of God's being with a believer at all times. Joh 14:16. Nathanael Homes.

My exceeding joy. The psalmist might well call God his exceeding joy, for it infinitely exceeds all other joy in its nature, degree, and duration. Samuel Lavington.

My exceeding joy. As faith acquires more strength, we come to think of God and address him in more endearing terms. J. P. Lange.

Exceeding joy. This can be said of no other joy. All other beauties have their boundaries, all other glories have their glooms. This is that illimitable sea, God. E. Paxton Hood.

Why art thou cast down, O my soul. He comes to his former remedy; he had stilled his grief once before with the same meditation and upbraiding of his own soul, and chiding himself; but he comes to it here as a probatum est, as a tried remedy; he takes up his soul very short, Why art thou so cast down, O my soul? and why art thou disquieted within me? You see how David's passions here are interlaced with comforts, and his comforts with passions, till at last he gets the victory of his own heart. Beloved, neither sin nor grief for sin, are stilled and quieted at the first. You have some short spirited Christians, if all be not quiet at the first, all is lost with them; but it is not so with a true Christian soul, with the best soul living. It was not so with David when he was in distemper; he checks himself, the distemper was not yet stilled; he checks himself again, then the distemper breaks out again; he checks himself again, and all little enough to bring his soul to a holy, blessed, quiet, temper, to that blessed tranquillity and rest that the soul should be in before it can enjoy its own happiness, and enjoy sweet communion with God. As you see in physic, perhaps one purge will not carry away the peccant humour, then a second must be added; perhaps that will not do it, then there must be a third; so when the soul hath been once checked, perhaps it will not do, we must fall to it again, go to God again. And then it may be there will be breaking out of the grief and malady again; we must to it again, and never give over, that is the right temper of a Christian. Richard Sibbes.

Hope in God. The more terrible the storm, the more necessary is the anchor. Heb 6:19. William S. Plumer.

Hope in God. The complete and perfect state of God's children here is not in re, but in spe: as Christ's kingdom is not of this world, so is not our hope. The worldling's motto is, "a bird in the hand." Give me today, say they, and take tomorrow whoso will. But the word of believers is, spero meliora —my hopes are better than my present possessions. Elnathan Parr.

The varied conflicts of the soul afford occasion for the exercise of the graces, and thus, through the divine wisdom and goodness, are made the means of eventual good. Henry March.

We apply to God —

1. As our Judge:Judge me.

2. As our Advocate:Plead my cause.

3. As our Deliverer:O deliver me.

Popular opinion outweighed by divine approbation.

How the Lord pleads the cause of his people.

Deceit and injustice twin vipers; their origin, their character, their folly, their end.

Verses 1-2, 4-5. Five mys:

1. My cause —"plead it." 2. My strength —"thou art." 3. My joy —God is.

4. My soul —"why disquieted." 5. My God.

O send out thy light and thy truth.

1. What is truth?

2. How truth is to be diffused.

3. Why it should be diffused.

4. Who must be the main agent of it. Varied from Dr. Bogue. 1800.

The blessings desired; the guidance sought; the end longed for.

Under what influence we should resort to divine worship.

1. The good man's duty —expressed by going to God.

2. His blessedness —expressed by rejoicing in God. Samuel Lavington.

(first clause). When? Then. Where? Altar of God. Who? I. Why? My exceeding joy.

(second clause). It is God alone who can be an exceeding joy to his creatures. W. Dunlop's Sermons.

The joy of joy. The soul of soul joy.

The great object of public worship, its bliss, and the praise resulting from attaining it.

1. The medium of joy, the altar of God, or God in Christ Jesus.

2. The springs of joy, or the attributes of God —mercy, justice, power, holiness, as seen in the atonement.

3. The value of joy, as comfort, strength, etc.

God my exceeding joy. A most rich and precious title.

(last clause). Possession, praise, resolution.

Discouragement's recovery. R. Sibbes Sermons.

I shall yet praise him. I, even I; shall, sooner or later, most assuredly; yet, despite troubles, foes, devils; praise with gratitude, confidence, exultation; him above all other helpers, though now afflicting me.

Health of my countenance, removing that which mars it —sin, shame, fear, care, sorrow, weakness, etc.

WORKS UPON THE FORTY-THIRD PSALM

"Soul cordials against Sore Discomforts: in a Commentary or Explanations and Applications of the whole Forty-third Psalm, " pp. 312-562 of "The Works of Dr. Nathanael Homes, "1652 (folio).

In "Sabbaths at Home." by HENRY MARCH, there is an exposition of this Psalm. See "Treasury of David, "Vol. II, Page 323.