Encouragement from the Psalms: A Devotional Commentary

By Dr. B

As James Brandon read and studied the Psalms over the years, he came to realize that the Lord was talking to our souls through these ancient songs.

He was also struck by a book written in the 1800s by a man named Hawker, who after reading one of the Psalms would exclaim: “Oh my soul, what is this that thou hast found in the Holy Writ?” He would talk to his soul after reading the text.

The author began to read the Psalms and reflect on what each one said to his soul. He has done that for fifty years.

In this book, he focuses on Psalms forty-two to seventy-two: the Exodus Book of the Psalms, which encompasses restoration and redemption from bondage. They are songs that teach salvation, the doctrines of the faith, and how to take care of your soul.

The Psalms are a wonderland of devotion. They have enlightened the author’s mind and encouraged his spirit. They can do the same for you—all while providing principles for living this life as you help others walk with the Lord.

• Language: English
• Publisher: WestBow Press
• Release date: Feb 16, 2023
• ISBN: 9781664288836

Dr. B

James Brandon is a pastor, missionary, and church planter who has started many churches in Brazil, Idaho, and Texas. He is also the founder and president of Idaho Baptist College and has served as a seminary and college professor. He has earned a Bachelor of Arts degree, two doctorates, and two master’s degrees. He wrote this book to help others preach and teach the Word of God.

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Copyright © 2023 Dr. B.

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Scripture taken from the King James Version of the Bible.

ISBN: 978-1-6642-8881-2 (sc)

ISBN: 978-1-6642-8882-9 (hc)

ISBN: 978-1-6642-8883-6 (e)

Library of Congress Control Number: 2023900316

WestBow Press rev. date: 02/14/2023

CONTENTS

Foreword

Preface

Psalm 42The Soul’s Fast: Longing for God

Psalm 43The Soul’s Faith: Trust in God

Psalm 44The Soul’s Faithfulness: Adverse Circumstances

Psalm 45The King of Kings: The Deliverer (Messiah) Praised

Psalm 46The Hallelujah Chorus of the Psalms

Psalm 47A Picture of the Established Kingdom

Psalm 48The Picture of the Final and Complete Victory of the Messiah

Psalm 49The Soul’s Redemption and Redeemer

Psalm 50God Manifesting Himself Through His Son

Psalm 51The Soul’s Acknowledgement of Sin: How to Deal with Sin

Psalm 52The Growth of the Soul

Psalm 53The Godless Generation: The Depravity of Man

Psalm 54Transgression: Sin and Confession

Psalm 55A Golden Psalm

Psalm 56The Second Golden Psalm

Psalm 57The Third Golden Psalm

Psalm 58The Fourth Golden Psalm

Psalm 59The Fifth Golden Psalm

Psalm 60The Sixth Golden Psalm

Psalm 61The Pearl of the Psalms

Psalm 62The Soul’s Expectation: Looking for the Messiah to Come

Psalm 63The Soul’s Satisfaction

Psalm 64The Soul’s Preservation from Fear

Psalm 65The Restoration Psalm: A Song of the Millennium

Psalm 66The Second of Four Focusing on the Cross:

Psalm 67The Third of Four Psalms Focusing on the Cross: The Soul’s Blessing Salvation

Psalm 68The Fourth of Four Focusing on the Cross

Psalm 69The Fifth of Five Psalms Focusing on the Cross: A Messianic Psalm

Psalm 70The Soul’s Help: An Urgent Plea for Help

Psalm 71The Soul’s Confidence in Old Age

Psalm 72The King Reigns

Sources

FOREWORD

THE GROWTH OF THE SOUL

There are five books to the Psalter. This comprises a study of Book II (Psalms 42-72). This Exodus Book of the Psalms encompasses restoration and redemption from bondage. They are songs (hymns) that teach salvation, the doctrines of the faith, and the soul’s walk through this life’s wilderness sojourn with a priority focus on the coming of the Messiah. Each of the first three books ends with a double Amen. The fourth ends with an Amen and a Hallelujah. The fifth ends the entire collection with a Hallelujah. Book II may have been collected by the men of Hezekiah during his reign.

Each of the Books of the Psalms has a distinctive spiritual feature. The five Books together in their order, set forth the progressive development and enhancement of the life and growth of the soul (Rom. 8:29). Book II shows us the Failure of mankind in general, the Faith of the redeemed in Christ, and the Future life with the reign of the Lord in the earth, which is the doorway into the Heavenly, eternal Kingdom.

Throughout Book II the Psalms contains Rebuke (Exile) (Ps 42-44), Relief (Hope) (Psalm 45-59), and Restoration (Encouragement) (Psalms 40-72). (1) In Psalms 42-51 there is A Mighty Deliverance of the soul. (2) In Psalm 52-60, there is Mighty Defense of the soul. Psalms 50-60 have been titled, The Messianic Golden Psalms. (3) In Psalm 61-72, there is a Mighty Dominion and Future with the coming of the Lord and the establishment of His earthly Kingdom (Rev. 5:10) giving us a peep beyond the veil of this world. (Morgan, Notes 80, 81).

As the author read and studied the Psalms over the years, he came to realize that the Lord was talking to our souls (inner person) through these ancient songs of the Lord. I read an old book (1700s) by a Brother named Hawker, who after reading one of the Psalms would exclaim: Oh my soul, what is this that thou hast found in the Holy Writ. He would talk to his soul after reading the text. I began to read the Psalms and put at the top of each, what the Psalm said to my soul. I have done this over a period of half a century.

The Psalms are a wonderland of devotion. They have grown my soul, enlightened my mind, and encouraged my spirit. The Psalms give us principles for living this life. They give us encouragement in the troubles of life. They give us watchwords for the gates of death. When one comes to the end of a study of the soul’s redemption and growth in the Psalms, the reflections may go, but there has been left something of a fragrance upon the mind of the soul-spirit that will last throughout time and eternity. The Psalms are a treasury of Christian wisdom, redemption, and growth of the soul (2 Tim. 3:16-17). The doctrines of the faith were put in song and sung, aiding their memory in the hearts of God’s people (1 Tim. 4:16). The test of every religious, political education, or social system is the person which it produces. The Psalms grow the soul.

The style is specifically for the purpose of making it easier for pastors, church leaders and others to sift through the material without having to read the whole document to discover that for which they may be searching.

The King James Version is used exclusively unless otherwise for clarity, where the author’s own understanding and translation from the original languages is rendered in his own phraseology. In some instances, the Old King James language is updated. JB stands for James Brandon.

Dedicated to: Our Lord and Savior, Jesus Christ.

Dedicated to: Wife Barb, Four daughters: Elesha, Janna, Nessa, and Sarita

Dedicated to: Dr. Thad and Jamie Roduner, and Ben.

PREFACE

The contents of Psalms, Book II is Psalms 42-72. It has been called The Exodus Book of the Psalms paralleling the Book of Israel’s Exodus from Egyptian bondage, detailing their wilderness wanderings, worship agenda with its Messianic antitype particulars, and their work assignment and consolidation into a nation. The instructions for their worship of the Lord God were given to Moses along with the blueprint of the Temple, which was to be built, when they were settled in the Promised Land. Until that time they would worship in a Tabernacle. The Lord’s people were referred to in the New Testament as "The Church in the Wilderness" (Acts 7:38).

The Exodus along with the Temple was a wander of the ancient world. That temple was an antitype (antitupon) of the human person: body, soul, and spirit (1 Thess. 5:23). The exodus from Egypt teaches salvation’s release from the bondage of sin and evil through the Messiah. The Wilderness Wandering teaches the concept of the Christian walk, spiritual maturity, and soul-growth. It has been called The School of Hard Knocks. The ancient interpreters saw a larger picture in the Psalms than that of the problems of King David and Israel of which he and the nation were the type. Jesus Christ did also (Luke 24:15-27, v41-49).

This Book II of the Psalms has been divided into three sections: (1) Psalms 42-49--Israel’s Ruin; (2) Psalms 50-60--Israel’s Redeemer: The Golden Psalms; and (3) Psalms 61-72--Israel’s Redemption. These Psalms are applicable to all generations and circumstances. Jesus, the Messiah (Christ) is all through them. (The Companion Bible, 759).

Book II involves Israel’s Removal from bondage (Ps 42-44); their Reliance on the Lord: Hope, Help, and Health (physical, spiritual, and emotional) (Psalm 45-49); and their Restoration and edification into a nation (Psalms 50-72). Israel’s restoration has a future connotation. (1) Psalms 42-51 notes deliverance; (2) Psalm 52-60, notes defense; and (3) Psalm 61-72 notes dominion. It is present and future with the prophetic note of the first and second coming of the Lord Jesus Christ, the Messiah. God (Yahweh) is the dominate theme, occurring in every psalm at least twice and in one 26 times (Ps. 68). It is both singular and plural: Elohim and Jehovah (LORD). The general title is LORD ("I AM"—Yahweh translated Jehovah.). (Morgan, Notes on the Psalms, 80, 81).

(1) Section One: Psalms 42-49--Israel’s Ruin: The Soul’s Ruin Through Sin.

Psalms 42 and 43 concern: The Ruin and Oppression of Evil Realized (42:2; 43:2).

Psalm 44 concerns: Their Cry for Help to the Deliverer and Redeemer (v23-26).

Psalms 45, 46, 47, 48 is a unit concerning the coming of the Messiah and Kingdom:

Psalm 45 concerns: The Ruler, King; The Deliverer Praised: Response to their cry.

Psalm 46 concerns: The Refuge; The Response, Relief of the Deliverer (See 48:8); and The

Restoration of Israel and The Rapture of the Church in the end time.

Psalms 47 and 48 concern: The Redeemer: The Conqueror-Defender; The Deliverer Praised.

God’s work concerns the redemption of their souls. (Ps. 48:8; 44:1).

Concerns the Establishment of the Messianic Kingdom come to earth in Israel and

the view if the Church and God’s people in the eternal future.

Psalm 49 concerns: The Life-Giver; The Ruin and Need of Redemption Realized: With No

Help from man (v7). Soul help comes only from God, the Messiah (v15; Heb. 1:8).

(2) Section Two: Psalms 50-60--Israel’s Redeemer: The Soul’s Redeemer--The Golden Psalms.

Psalm 50 concerns: God acts; Speaks: He breaks His silence. He’s coming (Heb. 12:25, 26).

Psalm 51 concerns: Their Transgression: Confessed Sin and Forgiveness. David’s example.

Psalms 52, 53, 54, 55 concern: The Godless One (Ps. 52-55); Their Transgressions: Unconfessed sin; Repent or perish; A cry of distress and faith in Christ (Ps. 54-55).

Psalms 56, 57, 58, 59, 60--The Golden Psalms (Miktam). Instruction in types: Israel’s

Redeemer, His Work: Life, Death, Resurrection, Ascension, and 2nd Coming.

(3) Section Three: Psalms 61-72--Israel’s Redemption: The Soul’s Redemption in Christ.

Psalms 61, 62, 63, 64 concern: Israel’s Wait for Deliverance: Ps. 61—Coming of Christ (Assurance); Ps. 62--Covenant (Patience, Promise); Ps. 63-Confidence (Faith); Ps. 64--Certainty: Surety, Salvation is all God’s work (v9).

Psalm 65 concerns: Zion waiting for the Messiah; Because of rebellion they are still waiting.

Psalms 66 and 67 concern: Promised praise; Remembered trouble (66:10-12). Ps. 67-Praise.

Psalm 68 concerns: The Response to Ps. 61-67: God Arises: "Blessed be God" (v35). Ps. 68, 69, 70, 71 are resurrection Psalms focused on the Messianic blessing.

Psalm 69 concerns: The King Waits for Deliverance (v14): Sufferings, Shame, and Sorrows. Jesus is the Sin Offering. The parable of the Land Owner (Luke 12:16-21).

Psalm 70 concerns: Help: "Make haste." The King Waits for His Deliverance (v1).

Psalm 71 concerns: Petition for Deliverance. Praise Promised (v22-24). The Problem: Sin Remembered and a Prayer (v20) ("quicken me again") (See. Eph. 2;1).

Psalm 72 concerns: The King and the Kingdom: "Blessed be the Lord God" (v18; 2 Sam. 22:5-7, 10). The Redeemed Nation Blessed, A Blessing to All Nations. Christ, on the throne. "Amen! Amen! (The Companion Bible, Part III, Psalms, 759).

SECTION ONE

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THE SOUL’S RUIN THROUGH SIN

RECONCILIATION

PSALM 42–49

Psalms 42 and 43 concern the soul’s ruin and repression realized (42:2; 43:2).

Psalm 44 concerns the soul’s cry for help to the deliverer and redeemer (v. 23–26).

Psalms 45, 46, 47, and 48 concern the soul’s salvation. A unit concerning the coming of the Messiah and kingdom of the Messiah.

Psalm 45 concerns the soul’s king and the deliverer praised. There is an answer to their cry.

Psalm 46 concerns the soul’s refuge and the help of the deliverer. (See 48:8.)

Psalms 47 and 48 concern the soul’s conqueror-defender and the deliverer praised.

God’s work concerns the redemption of their souls (Ps. 48:8; 44:1).

This concerns the establishment of the kingdom in Israel and the church and eventually in the Second Coming of Christ.

Psalm 49 concerns the soul’s life-giver and the ruin and need of redemption realized. There’s no help from man (v. 7). Their help comes only from God (v. 15).

PSALMS 42, 43, AND 44

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A TRILOGY OF GOD’S PRESENCE

THE SOUL’S DELIVERANCE FROM ITSELF

Psalms 42 and 43 have been viewed as a single presentation in three portions.

1. Psalm 42. The soul’s fast; the soul’s thirst for God. The example is the deer chased by the hounds, harassed, and longing for a cool drink from the brook. It is not a chosen fast or thirst but one thrust upon it. It reveals three things. (1) God’s presence (vv. 1–5). The soul is longing for God. There are languishing, longing, and lingering for God’s presence (where one can receive the blessing). (2) The problem of evil (vv. 6–11). Addressed is the problem of evil both natural (through people) and supernatural (through Satan and his minions). (3) The remedy for the soul. There is a redress with the reply and the remedy. Faith is exhibited, and concern is expressed as to what the non-Christian world would think regarding how the problem is handled.

2. Psalm 43:1–5. The soul’s faith; the soul’s trust in God. This involves the realization of the depth of the individual and national spiritual problem embodied in sin and perpetrated by the man of sin (Ps. 42:7; John 17:12; 2 Thess. 2:3, 6–8). He is always some antichrist of human agent who rises against the Lord and His servants (1 John 4:1–3). The psalmist understands that the Lord is the remedy to his problem and the Lord’s countenance (Ps. 42:5) is the health of his countenance (Ps. 43:11). There is a commitment of future praise to the Lord with a questioning concept as to why he is feeling so disquieted in light of his confidence in the Lord’s help. Something evil is occurring and is sensed by the spirit of David. It is the attempt to destroy David and thus eliminate the future birth of the Messiah through him. Satan has always tried to prevent the birth of Jesus and to destroy Him when He did arrive in the earth through political antagonists. Likewise, Satan has sought to destroy God’s people Israel and Christ’s church. The cross was Satan’s ultimate attempt to destroy Christ and to annul the effect of his life. God reversed the effect, making the cross a miracle of His grace and a symbol against evil for time and eternity (Rom. 8:28; Rev. 5:12–14). (Jennings, The Psalms, Vol. 1, 179).

3. Psalm 44. The soul’s faithfulness; the soul’s blessing from God. He counts his blessings. This psalm makes a trilogy of psalms on the subject of God’s presence and the presence of evil. He does a backward glance of all the Lord has done for His people in the past. God has not failed on His promises (1 Kings 8:56). The Lord has planted them, protected them, and provided for them throughout all their historical life down to the psalmist present. One could add down to modern times God has protected Israel. The Lord, who has been so faithful to His people in the past, will not abandon them in the present, and they have a bright future with the coming of the Messiah.

The psalm gives the cure, care, and comfort of the soul in regard to the sin and evil that often assail the soul in the form of depression and despair. Ezekiel wrote, There shall be showers of blessing (Ezek. 34:26). The hymn Count Your Many Blessings gives the theme of this psalm (Johnson Oatman Jr., 1897, The Modern Hymnal, 324). These three psalms on the presence of God form an introduction to the rest of the Psalms Book II. These three psalms not only present the fast, the faith, and the faithfulness of the soul but also the soul’s foolishness at times through doubt, depression, and despair (Morgan, Notes on the Psalms, God, the Author of Good and Evil, 84–85).

The Rest of the Psalms in Book 2

The psalms in Book 2 can be arranged as reconciliation from sin’s bondage (exile) (Psalms 42–44), redemption hope (in the coming of the Messiah) (Psalms 45–59), and restoration reality through faith (Psalms 60–72). These psalms, as others, are a revelation. Psalms 42–51 are a great salvation, Psalms 52–60 are a great security, and Psalms 61–72 are a great sufficiency (dominion). The message is both earthly and heavenly—an eternal kingdom with the dominion of the focus on the Messiah, the foolishness of the man of sin, and the faith of the kingdom in the earth through the church, existing in the soul-spirit of the redeemed of all ages. It is present and future, now and then, near and far, here and there, and present and coming. (See Morgan, Notes, Exile, Hope, Restoration—Deliverance, Defense, Dominion, 80–81).

The Evil That Comes through People

Don’t forget that the main theme of these psalms (Psalms 42, 43, and 44) involves the psalmist’s hype, lament, and spiritual depression over the evil that comes through people. The psalmist turns to the Lord in faith and trust for himself and for the problem of evil exposed in the nation through seducing spirits and doctrines of devils, as the apostle Paul said (1 Tim. 4:1; 2 Tim. 3:1–5). Looking back, he counts his blessings. The psalmist perceives that the only source of help is "the help of His (the Lord’s) countenance (Ps. 42:5) that is the health of my countenance" (Ps. 42:11; 43:5).

He concludes with the conception that there is a God in heaven; He is still on the throne of the kingdom. The remedy is that hope, help, and healing are with the Lord. These psalms have an underlying prophetic future note of Christ, of Gethsemane, and of Calvary (Luke 24:44–48). They are prophetic sermons through song. There is the note of tetelestai—it is finished—from the cross (John 19:30). The title of the Greek points to the cross—"eis to telos"—to the end or to this end, the completion of God’s redemptive plan. Jesus evidently saw Himself in these psalms (Luke 24:44–48). They present the hype, help, and future hope of the human race. They are very personal and are applicable to any person, church, or nation.

PSALM 42

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THE SOUL’S FAST: LONGING FOR GOD

THE SOUL’S IMMERSION IN

THE SILENCE OF GOD

THE HELP OF HIS COUNTENANCE

To the chief musician, maskil, for the sons of Korah. The word maskil means instruction. It is a doctrinal psalm sung to teach. It is scripture prophecy by song. The main teaching point is in the question, since you are a believer, Why art thou cast down, O my soul …? (twice stated) (v. 5, v. 11). The instruction on the subject is in the psalm. The songs sung in worship are to teach you about the Lord. His care and cure for the maladies of the soul. (On maskil, see The Pulpit Commentary, Introduction, vi.)

It is a psalm related to the sons of Korah, a grandson of Kohath who was killed under the judgment of God because he wanted to replace priest as Israel’s leader. The earth opened and swallowed them, and they went down alive into the pit. And there came a fire out from the Lord and consumed them. The children escaped this judgment because of God’s mercy upon the innocent (Num. 16:31–35). There never was another problem as to who the high priest was. He was an antitype (antitupon) of the Messiah, Jesus Christ (Heb. 7:14–28) (Smith’s Bible Dictionary, S. v., Korah).

This is a hymn dedicated to the Master of Music. Perhaps the leader of the temple worship is considered; however, the better concept is that of the Holy Spirit pointing us to the Master of Music, the Lord, Jesus Christ. David’s reflection on it is that there is a deep doctrine of instruction from the Lord here involving the nearness of death (v. 7). In spite of it all, there is the spark of faith. The Lord will command His lovingkindness to me in the daytime and give me His song in the night (v. 8). Note the my statements. He is my rock (v. 9) and the health of my countenance (v. 11). He is my God (v. 3), my soul, and my tears (vv. 2–3). This is a very personal psalm with personal faith in the Lord (v. 8). Thus, what do I have to be cast down about? Remember the little sparrow (Matt. 10:29). (Spurgeon, The Treasury of David¸ Vol. 1, Title, 270).

The title indicates the (telos) end of something. Something is coming to a conclusion. The subject of Psalm 42 is giving insight and understanding of (to) David concerning the subject. They not only sang about the good but also about the bad with an answer and response given from the Lord in regard to the subject (a killing depression and despair). It is thus prophetic in nature—a prophesying by (through) song. It is a prophetic sermon through song regarding the humanity of Christ—the tetilestai from the cross (It is finished)—and the great human depression and despair leading to it (John 19:30). Some Christians act and live like Christ has not come and conquered Satan, death, gehenna, and the grave (Rev. 1:18). The Lord reminded the apostle John of it and told him to get the message out to the churches (Rev. 1:18). When God finishes something, there is always a new beginning. (Telos—the end—is noted in the Title of the Septuagint Greek Version, the LXX, 2nd Century B. C.; translation and interpretative comments with textual examples by JB.).

The Psalm with its twin, Psalm 43, could be applied completely to the Lord Jesus Christ, Gethsemane, the cross, and the Satanic enemy who mocked Him there saying, He saved others: himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe h im. He trusted in God. let h im deliver h im now, if he will have h im: for he said, I am the S of Gd (Matt. 27:41-43). It could point to the end (telos) of death and sorrow, of the plan of God’s redemption through the Messiah, as the Lord announced it from the Cross (Rev. 21:1-5). It could also be applicable to the believer in Christ who, like David, is going through something of the same distressing soul malady. Jesus said that in this world the believer would have trouble, trial, and tribulation. He said, "But be of good cheer, for I have overcome the world" (John 16:33).

Psalm 44 could be entitled: The Count Your Blessing Psalm. It could also point to the new beginning in Christ: The New Creation. (Jennings, The Psalms, Psalm 43, 184).

Theme

The Soul’s Redress, Reply, and Remedy for suffering: depression. It is a spiritual problem. In the two following Psalms (Ps. 42 and 43) you have the Psalmist, a sufferer, who is depressed, mourning because of the oppression of an evil enemy. He prays to the God who is the health of his countenance (v11) that he may be rescued from his affliction, and enabled again to attend the Divine services in the Sanctuary of the Lord (v4). The affliction, aspirations, and the application phraseology in which both are treated, are the same in both Psalms. This causes ancient and modern commentators to feel that at one time in the ancient past, the two Psalms were one. (Jennings, The Psalms, 179).

The Soul’s Help of His Countenance. The Holy Spirit’s separation of this Psalm into two Psalms should be noted in its platform, purpose, and promise. Psalm 42 is an ode expressing the soul’s heart-felt desire for the presence of the Lord (v1). Psalm 43 is an ode expressing the desire that the Lord would Judge me, plead my cause; and deliver me from the deceitful, unjust, evil man (Could be the Man of Sin) (v1; 2 Thess. 2:3-11). Psalm 42 speaks of the "help of His countenance. Psalm 43 speaks of this being the health of my countenance" (42:11; 43:5). In Psalm 44, he counts his blessings. (See Spurgeon, The Treasury of David, Vol. 1, 270 and 291 on this topic. Note the exposition from various Reformation authors in Spurgeon.).

Questioning Your Soul: A threefold question. Observations: There is a personal question to God, a question to the soul (Self), and a question from non-believers. It is with an exposition, encouragement, and explanatory response by the Psalmist spawning from his faith in the Lord. Note.

(1) The question. It is a personal question: "Why art thou cast down; and why art thou disquieted in me? Hope in the Lord (encouragement of his soul) for the help of thy countenance (v5). (1) Heap (encouragement to the soul). The American Indian of the Old West would have said it: Heap, big bunch! (2) Hope; and (3) Help (a Pastor interpreted it). Israel’s big problem was forgetting the Lord their God: the first four of the Ten Commandments (Exodus 20:1-17). It is a spiritual plague for all. The Lord challenges them: Consider this, ye that forget God" (Ps. 50:22). David and Israel forgot the priority of the coming of Christ (Ps. 38). The Lord chastened them. Has the Church slacked off on the priority of His Second Coming?

(2) The accusation. The question from non-believers was, "Where is thy God?" It caused the Psalmist’s despair, depression, and doubt (v3). It is a question of those who crucified Christ concerning the Lord (Matt. 27:41-43). If the LORD is truly his God, non-believers felt that David should be doing better and being a better example of the Faith They felt that Jesus couldn’t be the Messiah ending up on the cross as He did. Surely, God can’t die!

David felt that he was not being a good witness for the Lord with the depression of his spirit. Paul said that the Holy Spirit helps us with these soul-spirit problems that show up in our physical person (Rom. 8:26). Ask a person today, Where is thy God? He might say, Beats me; I’d like to know myself? Job said something like that (Job 23:1-4). The angel of the Lord that appeared to Gideon said, The Lord is with thee. Gideon replied, If the Lord is with me (us) why are we in all this trouble (Judges, 6:12-13)? It’s a good question? David found the answer in the Lord when he recognized Him as the health of my countenance (v11).

(3) The perception (v5). David didn’t feel that he was strongly leaning on The Everlasting Arms. The world’s question—Where is thy God?—indicates that it cannot see a crucified Christ as the Son of God through believers. The soul’s question could be: So, what is depressing you in light of His help, hope, and health? Awake my soul, for the Lord is right there with you (Heb. 13:5).

The Soul’s Crucifixion. It’s a radical issue: The ruin of the soul by sin (Rom. 6:6). Crucified with Christ was how the Apostle Paul handled this disquieted, soul despondency problem. It means "co-crucified with Christ" (Gal. 2:22) that the body of sin might be destroyed, that henceforth, we should not serve sin, that sin might be killed outright in me. Sin must die out in me (Rom. 6:6). Paul is saying, that if you’ve been crucified with Christ, what’s your problem? . Oh, that’s the problem; the Old Man is not quiet dead! (Col. 3:8, 10).

This is the struggle of the Psalmist. In order for soul-peace to happen, I must be crucified with Christ, the old man (person) must be killed—Paul said, nailed to the cross with Christ (Col. 2:14). It seems that the old man of sin dies slowly (Col. 3:8-10). It is a radical issue of the will before God. It can be an immediate thing, or it can be a process of stages. It depends on a person’s choice of will and determination. With David, it seemed to be a process of stages. With the Apostle Paul it seemed to be an immediate thing. David handled the problem by trust, faith, and hope in God. He realized that the Lord is "the health of my countenance" (v5). Paul handled the problem with the radical concept of co-crucifixion and personal decision. He had seen the Lord on the Damascus Road, and felt that he must be crucified with Him. It is the spirit of co-crucifixion. It is good for believers to learn Paul’s answer to the problem of soul disquietment. (Oswald Chambers, My Upmost for His Highest, 101; Concept of Co-crucifixion; See Rom. 6; Gal. 2:20).

Structure

In these twin Psalms, we have a single poem divided into three portions, separated by the Holy Spirit for God’s use somewhere along time’s passage.

(1) Psalm 42:1-5. It is about renewal, God’s presence, and the soul’s longing for God.

(2) Psalm 42:6-11. The Psalmist recognizes the problem of evil with a redress of its exhibition in his personal soul. Reconciliation through personal faith is revealed. There is regret and concern on David’s part of what the unsaved thinks as to how he handled the problem.

(3) Psalm 43:1-5. There is a realization of the depth of the spiritual problem, embodied in sin, and perpetrated by the Man of Sin (Ps. 42:7). This is always some antichrist spirit who rises against the Lord and His servants through some human accuser, agitator, or circumstance (1 John 4:1-3). David came to understand that the Lord, the Messiah, is the remedy to his problem and is the health of his countenance. He understood he was being acted upon, that his actions are the result of some supernatural force against him. He believes that the Lord is helping him, but doesn’t understand why he is so cast down in spirit. (Jennings, 179).

John Ploughman says that pain past is pleasure, because experience comes from it (2 Cor. 12:7-10). Rather than catch the miserables, and give the disease to others, as trees must bow in the wind, so must we, rather than finding fault with God. Jesus addressed this problem with His disciples. The winds of providence are often contrary to you (Mark 6:48). That is when the Lord came walking to them on the water. Our problem is recognizing Him (Mark 6:48-51). It was also theirs. (Spurgeon, John Ploughman’s Talk¸ 55, 56).

Spurgeon divided the Psalm into two parts. (1) His soul’s desire: The panting of his heart after God (v1-5). (2) His soul’s depression. The modern generation calls it emotional depression. The Scriptures see it as spiritual depression which causes emotional, mental problems. The Psalmist views it as due to exposure to evil which he addressed in song. The Apostle Peter, speaking of Lot and his family in Sodom, said that Sodom vexed Lot’s righteous spirit with the filthy conversation of the wicked (2 Peter 2:7). There is a third underlying part of hope, help, and health with deliverance of restoration, resurrection, and revival of the soul. (3) His soul’s decision. It was Abraham Lincoln who said that a person is about as happy or miserable as he chooses to be. This is a redress of the problem, the reply to the question, and the remedy through faith, trust, and personal relationship with the Lord. It is a perception that is gleamed through the Holy Spirit. It can thus be applied to the Lord’s life on this planet and all that happened to Him in the plan of God for our redemption. The Lord had said: "Many are the afflictions of the righteous: but the Lord delivers him out of them all (Ps. 34:19; Acts 2:25; Heb. 2:17-18).). (Spurgeon, The Treasury, Vol. I., 270; with outline, examples, and comments by JB.).

Exposition and Commentary

The Soul’s Faith Killers: The Soul’s Great Ruin (See Jer. 17:9).

Psalm 42 is the first of this series of Psalms. The cause of the Psalmist’s emotional down turn is doubt, depression, and despair through lack of faith and spiritual closeness to the Lord. Faith in the Lord does not mix with doubt, depression, despair. Either one of the three can be a sign of lack of faith or weak faith. Put all three together and Satan will hurt you through the results, or cause you to hurt yourself. You have to fight them and overcome them in faith. There is always a Devil mixed up in it, hiding somewhere in the underbrush of the mind. The Cherubim creatures are chameleon in nature and can camouflage themselves (2 Cor. 11:14). Satan, along with others of his tribe, are cherubim creatures (Ezek. 28:14).

The Scripture translation is "disquieted within me" (v5) (three times stated, 42:5, v11; 43:5). In the Proverbs, the Scripture says: "For three things the earth is disquieted" (Proverbs 30:21). The Proverbs text can be translated--Three things shake the earth, and with four, there is a survival problem: (1) A slave when he becomes king, (2) A fool when he is gorged with food, and (3) An unloved bitter woman when she gets a husband. (4) A fourth is a maidservant when she steals her mistress’ husband" (Proverbs 30:21-23; Interpretative, JB).

Note the problem in application to the disquieted spirit. There is a stability result; it puts the soul on shaky ground. It can lead to unsound mental reactions and foolish decisions (2 Tim. 1:7). It carries the past mistakes over into the present. It can become a rebellious spirit. It creates contention between friends by messing around with another’s wife or husband. The soul needs to turn to God for help. Note in Proverbs 30:11-14, there is soul-slavery (bondage to Satan, sin, or some bad habit): Failure, Foolishness, Feeling unloved, and Faithlessness (dishonesty, disloyalty). It can become habitual plausibility deniability that is portrayed through the example of a disquieted soul-spirit. James called it double-minded (two-souled)—a person that is unstable in all his ways (James 21:8). The result is habitual lying (Note the Lord’s reaction to it. Rev. 21:27). These are faith killers and are interwoven in the Psalmist’s problem in this Psalm. (See Vine on double-minded.).

The Soul’s Disquieted Spirit.

The cause. A Disquieted spirit (hamah) means to be in a great commotion, mentally unstable (v5). It is from the root word meaning to make a loud sound. It is to be in a great commotion or tumult spiritually. It can be a rage or accusive anger. It’s a loud moan from a wearied soul. The word comes from the "roaring of the sea in a great storm." Webster defines the word as lack of calm or peace; a great anxiety disturbing the spirit, an inner distress and continual uneasiness. (Webster, Random House). (Strong’s Concordance, #1993, S. v., disquieted; Falwell, Liberty Bible Commentary, 1035)

Thus, the soul-spirit is cast down within one’s being in the inner man (Eph. 3:16) resulting in unsound thinking (2 Tim. 2:7; James 1:8). The Psalmist lists these Faith Killers as: Doubt, Despair, and Depression. They are summed up under the one concept--"disquieted (cast down) within me" (v5). This process operates within one’s inner person. It may be a "root of bitterness troubling the person (a tactic of Satan) (Heb. 12:15).

The case. Thus, we find David in this terrible emotional, spiritual, mental, physical condition. It is negative, Satanic, and debilitating. Disquietment is a spiritual (emotional, mental) condition that disables a person mentally, emotionally (good or bad spirituality is revealed through the emotions), and eventually affects the person’s physical health. It is the bottom line of a mental, spiritual, physical disability and affects a person’s body, soul (mentally, emotionally—relationship with people), and spirit (relationship with God). It is highly self-willed and amoral (Proverbs 21:2). The culprit in it is Satan, the Devil, and a person’s own will that is receptible to him. The Apostle Paul says that God doesn’t give us such a spirit (unsoundness of mind) (2 Tim.1:7). It comes from the Devil.

This disquieted condition can affect others in one’s relationship domain (Heb. 12:15--thereby many be defiled). The Word Book Dictionary gives the following examples: Rumors of a revolution disquieted the king; and Her disquiet made the rest of us uneasy; and A very disquieting rumor spread as a result. Disquietment, Despair, and Discouragement lead to doubt and the destruction of peace and tranquility (Webster). Discouragement can be enchanted self-love, a bitter soul spirit, and it may even be manifested through devotion for Jesus Christ where the focus is on work and duty instead of love for the Lord, Himself (Martha’s example; Luke 10:40-41). The Rich Young Ruler is an example. He loved his wealth more than he did Jesus (Mark 10:17-22). (Chambers, My Upmost for His Highest, 231).

The Book of Proverbs gives four examples of a disquieted spirit: (1) a servant that becomes a national ruler; (2) a fool when he is filled with meat; (3) an odious woman when she is married; and (4) a servant-maid that steals her mistress’ husband (Proverbs 30:21-23).

The cure. The cure for a disquieted soul-spirit is a "fixed heart" (soul-spirit) (Ps. 57:7). How? It comes through confession of sin, through the indwelling of the Holy Spirit, through service of love to God, and through a faithful, loyal spiritual attitude (spirit). It is a procedure (heart fix). It is a process of spiritual growth in grace (takes time) (2 Peter 3:18; 2 Cor.3:18). It can be immediate (a new-birth experience like the Apostle Paul’s experience). It is a provision that fixes the past, present, future (Matt. 20:29).

The Soul’s Repeated Refrain: Why?

The Soul’s ruin (bondage) realized. The Soul’s immersion in the silence of God results in a longing for God. It can result in a negative feeling of God’s abandonment. It is the question you keep asking yourself, the repetition of lifestyle, and the presumption on God. Where’s God?

There’s a repeated refrain in Psalm 42:5 and Psalm 43:5, causing biblical scholars to think that the Psalms were once one Psalm. The refrain--"Why art thou cast down, O my soul?--is the Psalmist speaking to his own soul asking this question? In light that the Lord is the God of his soul, it is a good question. The question is one David is asking his own soul-spirit.

In these two Psalms, the name for God is different. That is important. El or Elohim is used twenty times and Yahweh (Jehovah), the Messianic LORD of the Covenant of Grace, is used only once. There is some lesson in this that ought to be observed. Elohim is the first name for God we encounter in the Scripture in Genesis 1:1, v26: "In the beginning God created the heavens and the earth and said, let us make man in our image, after our likeness." He is the Triune God of Creation. The term represents the Godhead: Father, Son, and Holy Spirit.

The rest of the Scriptures tell us that He is working out the pre-planned program of Creation, Redemption and Recreation. It alludes to the greater reason for the creation of Man in God’s image in the eternal purposes of God, something beyond what the modern Christian seems to grasp from the Scriptures. It points to the Lord Jesus Christ, Son of God, Second Person of the Trinity. The lost creature, man, is a part of the Elohim tribe, a unique creature and one of a different kind (monogenes). The Son of God came to redeem those that are alienated from God, who would believe on Him, back to God (the Elohim) (John 10:33-36).

Paul explained that the Lord Jesus Christ bears in His physical person the sum total of the Triune Godhead: "For in Him dwells all (the sum total) of the Godhead bodily--God the Father, God the Son, and God the Holy Spirit--expressed in bodily form" (Col. 2:9, Interpretative, JB).

This name (Elohim) also points to the Redeemer (Christ) and to Holy Spirit, the Third Person of the Triune Godhead who brings order out of the chaos, who works in this Universe of matter and physical things and woos the soul to Christ for salvation. He enlivens that soul, and indwells that soul-spirit while the soul remains in this physical dimension. (Gen. 1:2; 1 Cor. 2:16; John 3:5-8).

God’s Silence

Both the Psalms (Ps. 42 and 43) are very personal. The writer with his faith problem has been moving back and forth between faith and despair as he wrestled with the Lord (See Gen. 32:24-29). It is never a struggle the soul wins. The two Psalms are concerned with the subjects of faith and despair and how faith overcomes despair. However, if you have the problem, you’ll either have faith in the Lord and trust Him, or you will be depressed and languishing that results in despair. The answer is given to the problem of despair and depression in the advice he gives to his soul (42:11; 43:5). The problem for some, as it was with David, is the result of sin and a revolving back and forth between depression, faith, and trust in the Lord. (See Wiersbe, Be Series, Psalms Vol. 1, 162).

The silence of God is the question. The Psalmist questions God eleven times. He wonders and worries over his feeling that God isn’t doing anything to help him. He is obsessed with the Silence of God. He feels God is not paying attention to him. God’s silence is usually in regard to those allowable circumstances of life for soul growth. The biblical example on God’s silence is the Book of Job. When the non-Christian world asked, Where is thy God?—the Psalmist seemed to have been thinking: I’d like to know also. God had not moved nor has He. People have difficulty understanding that concept. The Psalmist was the one off center.

The soul feeding on grief. Many commentators see this time in David’s life as that of the rebellion of his son, Absalom, and the young man’s death as a result. Grief can be one of those soul killers. Joab rebuked David for his persistent grief over the incident while ignoring the valiant servants who fought for him, giving their lives for him and the nation (2 Sam. 19:1-7). There are several steps that the Psalmist goes through before he gets any satisfaction of his journey through grief. Note the Soul’s Stages in overcoming Doubt, Depression and Despair caused by sin.

1. Renewal: His anxiety for God’s Presence. David was feeling alone. His soul was feeding on grief (v1-5). It was a choice while ignoring more important issues of responsibility. It is the ingredient of self-depression. At the tomb of Lazarus, the Lord Jesus the same as told Mary and Martha (sisters) to stop grieving and start believing (John 11:25-26). There is the realization of emotional oppression and spiritual bondage. It can lead to renewal or despair, depending on the person’s choice to trust the Lord. Paul called it godly sorrow that works toward repentance and results in the same (2 Cor. 7:10). However, it can work bitterness in the soul that results in depression (Heb. 12:15).

The explanation: Doubting. It is the result of feeding on Doubt, Depression, and Despair. These are the direct opposites of faith, and they are Satan’s tools to subdue us and rob us of our peace, joy, influence and power as a Christian. They destroy self-esteem, character, and personal commitment to God. They destroy relationships of Church, family, friends, and home. It is the disobedience and abandonment of the Word of God. It spells soul depression that leads to despair an self-destruction (spiritual ruin)..

The illustration: Languishing. It is of the depressed condition of his soul illustrated in that of a dying deer languishing after the water brook (v1). The deer is struggling to reach the river to quench its thirst (v2; See Joel 1:20). The Psalmist states: "My tears have been my meat day and night" (v3a). People are asking as a result: "Brother, where is your God?" (v3b). He recounts that he attended a service in the House of God. It didn’t seem to do much for him (v4). It seemed that the voice of those who were joyful in the Lord only depressed him more. Going to church won’t help these heavy soul-conditions caused by bitterness. You must become the church for that to happen. Then and there you begin to grow your soul in Christ and move out of depression’s bondage that allows Satan to get to you.

The lesson application: Encouragement. Remember the little sparrow! (Matt. 10:29). Not one falls to the ground that our Heavenly Father does not notice. You can encourage your soul or languish in depression and despair. You can feed on your grief, failure, or disappointment; or you can feed on God’s Word, and with the aid of the Holy Spirit you can become a conqueror of any situation or occurrence in your life (Rom. 8:37).

It’s a choice. This is a promise you have to claim and make your own. It is one of God’s promises, with the condition, that you must by faith assimilate into your daily lifestyle. You’ll never get over the bondage of Doubt, Depression, Despair, (summed up in the word, Disquiet, v5) until you realize and acknowledge that you are impaired in spiritual bondage. You’ll never realize its consequences on self and others, or where victory lies until you come to the realization of your ruin and oppression and turn to the Lord in confession, repentance, and commitment of your whole life with a life-long dedication.

Without this realization, acknowledgement, and confession in repentance, you’ll never realize relief, peace, and your responsibility and position before God in this life. Paul said, "Godly sorry works (produces) repentance" (2 Cor. 7:10). This moves a person from feeding on grief to feeding on the Word of God. It isn’t just going to church. You have to become the church. Encourage yourself in the Lord, your God.

2. Recognition: His acknowledgement of God’s past blessings (v6-11). Psychologists tell clients to acknowledge their problem. The Scripture tells us to acknowledge the Lord God and cast our cares on Him (1 Peter 5:7; Ps. 37:5; Proverbs 3:5-6). The Soul’s Ups and Downs--Feeding on Grief are beginning to be cured when I cast my burden on the Lord. Therefore will I remember Thee (v6b). It is good advice to your soul. There are paradoxes here that are great emotional shifts. Note the paradoxes in the Psalm.

From Grief to Joy. Feeding on grief, you’re drowning in sorrow and pain. Start praising the Lord! The tendency is to forget God and try to find answers in worldly things. Solomon in the Book of Ecclesiastes is the example. It was Solomon’s choice. He later called his search from the world a waste of time and a vexation of spirit. He realized that booze, broads, and bucks didn’t work.

From Drought to Storm. The spiritual landscape changes from drought to storm. It can go from bad to worse when God is working you through some things. It went from a great calm to a great storm when the disciples were crossing the Sea of Galilee and the Lord was asleep in the boat. When the Lord calmed that storm, they saw the Lord as a man of a different kind of person, one that the wind and waves obeyed (Mark 4:41). David heard the voice of God in the storm (Psalm 29 is called the Thunder Storm--God in the Storm.). Elijah also heard that still small voice of God in the storm (1 Kings 19:12). David went from depression and despair to meditation on the Lord. When you’re in a trial or storm of life, stop, be still and listen for that whisper from God. Get into your Bible!

From Despair (depression) to Conqueror (Rom. 8:37). Becoming a conqueror in Christ, you start commanding your own soul. You start working from top down instead of from bottom up. It is the workings of the Holy Spirit in one’s life. It is a mark of spiritual maturity. It brings God to one’s remembrance (v4, v6). It was a dry time but the Lord sent the storm. It was in the midst of the storm that David began to remember the Lord (See Ps. 69:1-2; Ps. 88:7; and Jonah 2:4). In the fifth verse is the word, mizar--meaning "littleness. The storms in his life caused him to realize how little he really was. Thus, he affirms: My soul is in despair … disquieted within me … Hope thou in God … (v5).

Note the progression: (1) He acknowledges the problem. (2) He realizes that it is spiritual with physical outcroppings. (3) He encourages himself. "Hope thou in God" is an emphatic command to his own soul (v5). Sometimes you have to take command of yourself and take responsibility for the problem. He did that! (Falwell, Liberty Bible Commentary, Vol. 1, 1036).

Note that he looked beyond the problems. Scripture tells us that we are to consider Jesus, who for the joy that was before Him, looked beyond the cross. He saw the glory beyond it and all who would benefit eternally because of His sacrifice. Thus, the Lord endured the cross, despising the shame, and is sat down at the right hand of the throne of God (Heb. 12:2). We are told that if we don’t do this, look beyond the problem, we’ll grow weary and lose heart. Jesus said, If you don’t pray, you’ll faint (Luke 18:1). It is the solution results: "so that you will not grow weary and lose heart" (Heb. 12:3). The Psalmist says, "Hope thou in God" (v5c). When you do this, the Lord gives "the help of His countenance (presence)" (Ps. 42:5). (JB).

From Darkness to Songs in the Night (v8). Note the progression process in these statements (v1-3; trial, thirsts, tears). Another thing that the Lord does, when we put our hearts and minds to remembering Him (v4, v6): He gives us His song in the night that will be with us and remain with us throughout the long stormy night (throughout the whole problem) (v8). It isn’t that you come up with your own song with which to sing and praise Him. He gives you His song in the night with which to praise Him (v8). So many are trying to praise God with their own song instead of His. Asaph says that the Lord kept his eyelids open all night when he was troubled and could not sleep. He considered the years of long ago and remember God’s song in the night. He began to meditate with his heart and ponder with his spirit the situation within which he found himself and the Lord’s direction in and through it. (In Psalm 77:4-6; Interpretative, JB).

Note the following encouraging texts. Job 35:10—God … who gives songs in the night. Psalm 16:7--I will bless the Lord who has counseled me; … (who) instructs me in the night seasons. Psalm 63:6--When I remember Thee upon my bed, and meditate on Thee in the night watches. Psalm 77:6--I call to remembrance my song in the night. He said that he would talk to his heart-soul about it and ponder on it in his spirit. That is more than singing it. Psalm 140:4—He asks the Lord to keep him, preserve, and deliver him from evil and the Evil One(s). Remember that not a sparrow falls without the Lord God seeing it (Matt. 10:29).

3. Remedy: The affected health of his countenance (v11). Hope thou in God … who is the health (help) of my countenance (v11). In this last verse, the Psalmist is forgetting his Hype and points to his Hope and his Help as coming from the Lord. The Apostle Paul spoke of Faith, Hope, and Love: stating that the greatest of these is Love (1 Cor. 13:12). It is Paul’s focus in pressing on toward the heavenly prize (Phil 3:13-14). Satan can’t travel that narrow path.

(1) The Soul’s hype (agitation—agonia). The disquietment of his soul lies underneath it all. He’s been discussing it (see explanation of this in The Soul’s Faith Killers in the introduction to this Psalm). It is stated in the questions of the Psalm. He has a long soul-discussion with himself. (a) "When shall I come and appear before God" (v2)? There seems to be both a dread and an expectation. There is the dread that he might not measure up, and the expectation that here everything can be made right (alright). It is the expectation of Immanuel--"God with us" (Isa. 7:14; Matt. 1:23). It was Job’s expectation and fear (Job 23:3). (b) "Why am I so depressed about it and disturbed within my soul" (v5)? He is my Lord and my God, my Rock and my salvation. What’s the matter with me? I know better!

(c) "While they are saying to me all day long, where is your God (v10, v3)? People were accusing: You’re a Christian, you believe in God, and you’re in this fix emotionally and spiritually? What’s the matter with you? Doesn’t your God mean anything to you? Won’t He help you?

The propaganda was widespread. The answer to all these questions is yes but the problem is that his lifestyle and demeanor wasn’t showing it. Your relationship with Christ should show. In another place the Psalmist says, "Let the redeemed of the Lord say so" (Ps. 107:2). His very behavior showed in his person, and people were astounded at him. It was hurting his testimony and was a discredit to His Lord. (See Dan. 3:18ff--The Proper attitude and spirit regarding difficult times.). (Vine on emotional agony; See Webster on "hype.").

(2) The Soul’s hope also lies underneath the problem. It is amazing that hype and hope (agonia and elpidos)—what you hope for, expect, or foresee by faith and a tormented spirit—resides in the same vessel.

Another thing the Psalmist does is to discuss with us the faithfulness and stability of the Lord God. He uses the name Yahweh (Jehovah) instead of Elohim, and this gives us a turning point in his difficult experience and in the healing and health of his soul (v8). Yahweh is the covenant of grace name for the Lord (Exodus 3:14--"I AM"--Jesus, John 8:24). He is the God who showers His children with tender lovingkindness, giving us His promises to claim in prayer to encourage us through the situations of life, and He lifts us out of the pits of life (Ps. 40:2). He is God-Incarnate--Immanuel--God with us (Matt. 1:23; Isa. 7:14), the Coming One. The patriarchs of the Old Testament knew God as El Shaddai. He had not yet revealed himself to them as Yahweh, thus they had little concept of Him as the intimate friend and master, the One who delights to walk with His children in the cool of the day as He walked with Adam in Eden. (Hagee, From Daniel to Doomsday, 248; Vine’s Expository Dictionary, "Hope.").

Everybody is talking about change and the changing times and is telling us that we have to change with them. However, the Psalmist tells us that the LORD, his Rock, is unchanging. He is always the same stable, faithful, strong, and immutable LORD: "Jesus Christ, the same yesterday, today, and forever (Heb. 13:8). The Lord is always the Rock (1 Cor. 10:4). For I, the Lord, do not change (Mal. 3:6). Rock is one of the Psalms’ and the prophets’ favorite metaphors in referring to the LORD of the Covenant. You can stand (count) on it. He is Rock-Solid. (See Ps. 18:2, v31, v46; Exodus 33:22; Deut. 32:4; 1 Sam. 2:2; Mal. 3:6; Jam. 1:17; and Heb. 13:8). Jesus said, Unless you believe that I AM He, you will die in your sins (John 8:24). (Edward Mote, 1797-1874, The Solid Rock," Waves of Glory, 63).

(3) The Soul’s help ("health") lies underneath it all (v11). Amazing that the Psalmist should forget where his help lies in a fit of depression and despair (v4, v6, v5). He does a tirade on the Lord accusing Him of forgetting him (v9-11). He goes from absolute down to absolute up. The swing in his mood and spirit is astounding. He seems totally unstable and unhinged--far from the mature believer that you’d think that David was. Somewhere along life’s way this unstable binge needs to level out for it is not becoming the person filled with the Holy Spirit. (Note: Help is translated Health--"God is the health of my countenance." Compare Ps. 42:5 and Ps. 42:11; See Ps. 51:11, v17 on Old Testament Holy Spirit indwelling; same as in the New Testament dispensation).

He wants to know why his Rock (God) has forgotten him (v9). However, it isn’t God who’s moved, it’s his child who has moved up and down--from drought to storm, from despair to songs in the night. (See Ps. 22:24).

He wants to know why the Lord allows his adversaries to rail on him, mocking him with the words: Where is thy God (v10)? The lost world around him has seen his demeanor and is amazed at his spirit and attitude. Even the saved is wondering where the Lord is in his life. [Note: This text is Messianic. At the Cross, the spectators were wandering where God, the Father was, if Jesus really was the Son of God. They could not conceive of the Messiah, Son of God, in such a place as a cross. Matt. 27:40-43].

He picks himself up by his shoelaces (v11) with the same question to his soul: Why art thou cast down, O my soul? And why art thou disquieted within me (v11b)? He then encourages himself (something all believers need to learn how to do). He tells his soul (himself): "Hope in God, do some praising of Him" (v11c). "For He is the help of my countenance (it shows in the face and glows through the eyes); He is my God" (v11d). Thus, he ends this song of despair—of hype, hope, and help. His spirit swings from absolute distress to absolute trust and confidence in the Lord. It is worthy to note that when you’re hyping, you’re not hoping (trusting), and your help depends on your faith and trust in the Lord. (See Wiersbe, Be Series, Psalms Vol. 1, 161-63; Notes of JB).

Conclusion. The Psalm ends with a repeat of the question--Why art thou cast down, O my soul? Why are you so disturbed, troubled? It concludes with the answer: Hope in God; for I shall yet praise Him. He is the help of my countenance and my God (v11). He is saying that this condition of the soul, whether despair or trust in the Lord, shows in your face, eyes, and actions.

It is good to note that David uses the word for the Messiah (LORD) (v8) instead of Elohim. The LORD (Messiah, Jesus) will command his lovingkindness (mercy) in the daytime and in the night his song hall be with me, and my prayer unto the God (Elohim) of my life (v8). What is the song of the Messiah who gives us His song in the night of our worldly sojourn? Could it be that which was sung in the throne room of heaven? Worthy is the Lamb! The song of Moses … and the Lamb, saying, Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints (Rev. 15:3; Exodus 15:1)

We must note that the question—Where is thy God?—is the very question they flung at Jesus on the cross. He trusted in God … let Him (God) deliver him now, if He will have him … for he said, I am the Son of God (Matt. 27:43). This