Verse-by-Verse Bible Commentary
Psalms 42:10

Bridgeway Bible Commentary

Psalms 42-43 Longing for God’s temple

In many ancient manuscripts Psalms 42:0 and 43 form one psalm. Together they express the sorrow of a devout worshipper, possibly a temple singer, who lived in the far north of Israel (see 42:6) and could no longer go to worship at the temple in Jerusalem. This may have been because the kingdom was now divided, and the northern king would not allow his people to travel into the southern territory, where Jerusalem was situated. The king rejected the religion that was based in Jerusalem and set up his own idol-gods, one near his southern border and one in the far north where the writer of this psalm lived (1 Kings 12:28-29).

The psalmist’s longing to draw near to God in his temple is likened to the intense thirst of an animal that seeks water in a dry sunburnt country (42:1-2). Ungodly friends mock him for having such strong feelings for a God who, living far away in Jerusalem, can be of no help to him (3). When he recalls how in former times he had led groups of singing worshippers to Jerusalem, his confidence in God is strengthened (4-5). As he watched the waters of those fast-flowing northern streams tumbling over the rocks, he felt that those waters were like the troubles that tumbled over him, almost drowning him in sorrow (6-7). But through all the disappointments and all the mockings of his enemies he knows that God will keep him (8-11).
Meanwhile the psalmist is still in an unsettled state of mind, because God has not yet given him his heart’s desire (43:1-2). Then, as he considers the certainty of God’s character, his confidence returns. He knows he will meet God at his altar on Mount Zion again (3-5).

Coffman's Commentaries on the Bible

“I will say unto God my rock, Why hast thou forgotten me? Why go I mourning before the oppression of the enemy? As with a sword in my bones, mine adversaries reproach me, While they continually say unto me, Where is thy God?”

Again we find it difficult indeed to suppose that such words as these could belong to anyone other than some sufferer in the kind of sorrow and oppression that belonged to captive Israelites.

These verses outline the psalmist’s intention to go on with his praying, telling God of his oppression, and the arrogant taunts of his captors, and asking God why he is still suffering as if God has forgotten him.

Barnes' Notes on the Whole Bible

As with a sword in my bones - Margin, killing. The treatment which I receive in their reproaches is like death. The word rendered “sword” - רצח retsach - means properly killing, slaying, breaking in pieces, crushing. It occurs only here and in Ezekiel 21:22, where it is rendered slaughter. The Septuagint renders it, “In the bruising of my bones they reproach me.” The Vulgate, “While they break my bones they reproach me.” Luther, “It is as death in my bones, that my enemies reproach me.” The idea in the Hebrew is, that their reproaches were like breaking or crushing his very bones. The idea of the “sword” is not in the original.

Mine enemies reproach me - That is, as one forsaken of God, and as suffering justly under his displeasure. Their argument was, that if he was truly the friend of God, he would not leave him thus; that the fact of his being thus abandoned proved that he was not a friend of God.

While they say daily unto me - They say this constantly. I am compelled to hear it every day.

Where is thy God? - See the notes at Psalms 42:3.

Calvin's Commentary on the Bible

10It is as a slaughter in my bones. This verse is somewhat involved in point of expression; but as to the meaning of it there is no obscurity. David here affirms that the grief which he experienced from the reproaches of his enemies, wounded him in no degree less than if they had pierced through his bones. The word ברצה , beretsach, signifies killing; and, therefore, I have retained this idea in the translation of it. And yet I do not condemn the opinion of those who render it a slaughtering sword. ⁽¹²⁴⁾ There is here a difference as to the reading, arising from the great similarity which there is between the two letters ב , beth, and כ , caph, the mark of similitude. As the letter ב beth, is often superfluous, I would rather be disposed, in a doubtful matter like this, to omit it altogether. But as I have said, the sense is perfectly plain, except that interpreters do not seem to take this sufficiently into their consideration, that by the terms my bones, the bitterness of grief is referred to; for we feel much more acutely any injury which is done to the bones, than if a sword should pierce the bowels, or the other parts of the body which are soft and yielding. Nor should the children of God regard this similitude as hyperbolical; and if one should wonder why David took so sorely to heart the derision of his enemies, he only manifests in this his own insensibility. For of all the bitter evils which befall us, there is nothing which can inflict upon us a severer wound than to see the wicked tear in pieces the majesty of God, and endeavor to destroy and overturn our faith. The doctrine taught by Paul, (Galatians 4:24,) concerning the persecution of Ishmael, is well known. Many consider his childish jesting as of little moment, but as it tended to this effect, that the covenant of God should be esteemed as a thing of no value, it is on that account, according to the judgment of the Holy Spirit, to be accounted a most cruel persecution. David, therefore, with much propriety, compares to a slaughtering sword, which penetrates even within the bones and marrow, the derision of his enemies, by which he saw his own faith and the word of God trampled under foot. And would to God that all who boast themselves of being his children would learn to bear their private wrongs more patiently, and to manifest the same vehement zeal for which David is here distinguished, when their faith is assailed to the dishonor of God, and when the word also which gives them life is included in the same reproach!

(124) The original word רצח retsach, is constantly used in prose for a homicide, or murderer, being derived from the verb רצח ratsach, which signifies to slay, to murder; and although it is not used in any other passage for a sword, “it may,” as Horsley observes, “very naturally, in poetry, be applied to the instrument of slaughter, the sword.” In support of this view, he refers to a passage in one of the tragedies of Sophocles, in which Ajax calls his sword, upon which he is about to fall, Ο σφαγεὺς which gives the literal rendering of the Hebrew רצח, retsach, murderer Horsley’s rendering is, “While the sword is in my bones.”

Smith's Bible Commentary

Psalms 42:1-11

So we enter now into Psalms 42:1-11 into the second book of the psalms.

And as a hart panteth after the water brooks, so panteth my soul after thee, O God ( Psalms 42:1 ).

Jesus said, "Blessed are they that do hunger and thirst after righteousness, for they shall be filled" ( Matthew 5:6 ). Here the psalmist is expressing his desire for God, "As the hart panteth after the water brooks, so pants my soul after thee, O God." Jesus cried out, "If any man thirsts, let him come unto Me and drink. And he who drinks of the water that I give out of his innermost being, there shall flow rivers of living water" ( John 7:37-38 ).

There is within every man a thirst for God. Down deep inside of every man there is that thirsting after a meaningful relationship with God. Now this thirst is like being hungry sometimes and not knowing exactly what you are hungry for. Your body chemistry is trying to tell you that it is needing some particular chemical. Maybe it is in enchiladas, or maybe it is in ravioli, but you are hungry for something and you can't quite pinpoint what you are hungry for. And so as a result, you are eating everything, trying to find out, "What am I hungry for?" And nothing seems to satisfy; nothing seems to fit my particular hunger. Sometimes the hunger is a little indistinguishable. Even as the thirst often is indistinguishable, in that I know that I am lacking, I know that I need something more, I know that life must have something more than what I have yet experienced. There must be more to life than this. In reality, way down deep inside my spirit is thirsting after God and a meaningful relationship with God.

Now it is amazing the many things by which people seek to satisfy this thirst. Look at the world around you in which we live and you see people trying to satisfy this spiritual thirst by all kinds of experiences; physical experiences, emotional experiences. And so often, as they are pursuing after one of their immediate goals, their idea is if I can just attain, if I can just achieve, it is going to satisfy. And oh, they become evangelists for this particular little deal that they are in right now, cause, "Oh, this is it. This is going to satisfy. This is going to bring to me all that I am looking for in life." And they are running down the trail. But when they get to the end of the trail, they find that it is empty, just like everything else. And so they are looking for another path to follow. They are running here; they are running there. They've got a thirst. They are trying to satisfy that thirst, but they don't know where. They don't know how.

Jesus, when He talked to the woman of Samaria there at the well, He said to her, "If you drink of this water you are going to thirst again" ( John 4:13 ). Now you should inscribe that verse over every earthly ambition that you have, over every worldly pursuit. Go ahead, drink of it, but you are going to thirst again. You are not going to find the real satisfaction that your heart is yearning for, until you find God, and a meaningful relationship with God. Now it is a wise man and it is a blessed man who is able to define the thirst and know that it is a thirst for God and comes then into a meaningful relationship with God. God is the one that planted the thirst there. And only God can satisfy that thirst. And so the psalmist identifying, "As the hart panteth after the water brooks, so my soul panteth after Thee, O God."

My soul thirsteth for God, for the living God: when shall I come and appear before God? My tears have been my meat day and night, while they [that is, my enemies] continually say unto me, Where is your God? When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them into the house of God, with a voice of joy and praise, with the multitude that kept holyday. Why art thou cast down, O my soul? why art thou disquieted in me? ( Psalms 42:2-5 )

Now here the psalmist is talking to himself. And sometimes talking to yourself can be a very healthy thing. There is a form of talking to yourself that is not healthy. But here the psalmist is saying, "Hey, soul, why are you cast down? Why are you disquieted in me? Why am I depressed? Why am I discouraged? Why do I feel so miserable?" Now a lot of people just get depressed and they just think, "Well, I am just depressed today." And they go on in their depression, rather than talking to themselves and talking yourself out of it. You can actually talk yourself out of depression, out of discouragement, out of defeat. So many times we are talking ourselves into it. "Oh, nobody has ever had it as bad as I have it. This is the worst that ever happened to anybody in the whole world. No one's ever faced anything like this." And we just, you know, languish in our own sorrows. But the psalmist said, "Why art thou cast down, O my soul? And why art thou disquieted in me?" And then he gave his soul some advice.

hope thou in God: for I shall yet praise him for the help of his countenance ( Psalms 42:5 ).

Now, he is saying, "All right, now don't get discouraged. Hope in God. God's on the throne." And that is when we get discouraged, when we forget that fact. You must not forget that God is ruling. God is on the throne. When I forget that and I look at the world, I think, "It's no use."

When our little girl was in first grade, just learning to write, we came home one day and there was a note that said, "There is no use. I've run away." And sometimes we feel that way. It's no use; we want to run. It is because we have forgotten that God is on the throne. God is ruling over all. Oh, I will be the first to admit that things are beyond man's control. I mean, the ship is sinking fast. It is out of man's hands, but God still reigns, God still rules. He is still on the throne, and that is my only hope today. And thus, when I start looking at the whole world scene, when I start reading what is going on and I start getting all disquieted and upset, I have to say, "Hey, what is the matter soul? Why are you so disquieted?" "Well, you fool, can't you read the papers? Don't you know what's happening?" Yea, but hope thou in God, for He is yet going to deliver. God is yet going to work. God is in control. I am glad about that, I'll tell ya!

O my God ( Psalms 42:6 ),

And here is an honest confession.

my soul is cast down within me ( Psalms 42:6 ):

It is important that you be honest with God. You are never going to deceive Him. You are never going to fool Him. And if you are upset, confess it. Be honest with God. "Oh God, my soul is disquieted within me." There are some people who say, "How is everything going?" "Oh great, just great, great, great." You know. But in reality they are just covering, because things are going horribly and they are really upset. They are at their wits' end. They don't know what to do. And yet, they put up a good front. And we sometimes carry this over with God. But it is best to be honest with God. "God, I am so upset. My soul is disquieted. It is cast down."

therefore will I remember thee from the land of Jordan, and from the Hermonites, and from the small hills. Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me. Yet the LORD will command his loving-kindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life ( Psalms 42:6-8 ).

And so, though it seems like I am being overwhelmed, the billows of grief and sorrow, and trouble are just overflowing me, yet the Lord will command His loving-kindness in the daytime and in the night His song shall be with me.

There are many references in the scripture to songs in the night. Couple of years ago I was back in Pennsylvania speaking in some special services back there, and I got hold of some bad tuna that they served for dinner and I got food poisoning. And after the service that night when I came back to my room, I was sick! Oh, I was sick. I couldn't sleep. My stomach was just churning, burning, crazy food poisoning. And as I lay there in misery, a beautiful chorus, worship chorus came to me. I never heard it before, just inspiration, just a song of worship and praise to the Lord. And I started to sing it, and I sang it over and over and over again. A song in the night, of worship, of praise, of thanksgiving to the Lord. And I thought, "Oh, that is a beautiful chorus. I better get up and write it down. I can maybe slip downstairs and pick out the tune on the piano and write it down, because I don't want to forget this. I want to teach this to everybody. Oh, such a neat chorus to worship the Lord, you know." And I thought, "Well, if I were plunking on the piano at this hour of the morning and I should awaken my host, they will think that I was crazy or something. Maybe I better not go downstairs." But, really, I was too sick to get out of bed and just turn on the light and write the thing down. So I just kept singing it over and over. And I thought, "Oh, no, I will never forget this. This is just beautiful." And I finally sang myself to sleep. In the morning when I awakened, I was healed; the Lord had touched me. I was feeling fine, except that I couldn't remember the chorus. It's sort of like the lost chord, you know. I've searched. Done my best to try and remember it. And I said, "Oh Lord, please help me to remember it." And He said, "No, that was just the song for the night. My song to get you through that rough night."

"In the night His song shall be with me, and my prayer unto the God of my life."

I will say unto God my rock, Why have you forgotten me? why go I mourning because of the oppression of the enemy? As with a sword in my bones, my enemies reproach me; while they daily say unto me, Where is your God? ( Psalms 42:9-10 )

That's one of the things that people quite often cast at the Christian when something goes wrong. "Where was your God when that tragedy happened? Where was your God?" As though God is supposed to deliver us from every problem in our lives. God doesn't promise to deliver you from every problem. In fact, there is a promise that you don't really like that says, "Many are the afflictions of the righteous" ( Psalms 34:19 ). I hate that promise. I don't like afflictions. And in afflictions people are always saying, "Well, where was your God then? Where is your God when children are starving to death in Cambodia? Where is your God when earthquakes happen in Algeria? Where is your God when Mount St. Helens blows its top? Where is your God?" It does get discouraging sometimes when we don't have answers.

Why art thou cast down, O my soul? why are thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God ( Psalms 42:11 ).

Hey, I am going to come through. One of these days I will be praising God even for this trial that I am presently enduring. I will yet praise Him. "

Dr. Constable's Expository Notes

II. BOOK 2: CHS. 42-72

In Book 1, all the psalms except 1, 2, 10, and 33 claimed David as their writer. It is likely that he wrote these four as well, even though they do not bear his name (cf. Acts 4:25). In Book 2, the titles identify David as the writer of 18 psalms (Psalms 51-65, 68-70). He may also have written those bearing the notation, "of the sons of Korah" (Psalms 42, 44-49). The sons of Korah (cf. Numbers 26:10-11) were distinguished musicians (1 Chronicles 6:31-48). Korah was a great-grandson of Levi who rebelled against Moses’ leadership (Numbers 16:1-2). Some scholars believe David wrote these psalms for the sons of Korah to perform. Others believe the sons of Korah composed them. There is great similarity between the content of these psalms and the ones David wrote. Asaph wrote Psalms 50, and Solomon composed Psalms 72. Psalms 43, 66, 67, , 71 are anonymous.

The name "Elohim" occurs 164 times in this section of the Psalms, and the name "Yahweh" ("LORD") appears only 30 times. [Note: Merrill, "Psalms," p. 428.] Thus one might think of this book as "the book of Elohim."

Psalms 42

Some ancient Hebrew manuscripts united Psalms 42, 43 as one. This is understandable since the same refrain occurs in both of them (cf. Psalms 42:5; Psalms 42:11; Psalms 43:5). Psalms 42 expresses the writer’s yearning for God. [Note: For the meaning of Maskil, see my note on Psalms 32.] It consists of two stanzas, each of which ends with the same refrain. Both psalms are individual laments.

The superscription identifies the sons of Korah as the writers (or recipients) of this psalm.

"Korah, Asaph, Heman, and Ethan are all associated with the service and music of the sanctuary in David’s reign. During Ezra and Nehemiah’s time (fifth century B.C.), the temple singers were still called the ’sons of Asaph.’ In view of the long and continued service of these temple servants, we cannot be absolutely sure when these psalms were composed, but whether they were written in the time of David or as late as Ezra, they are still Davidic associates, and that seems to reinforce the Davidic nature of these collections." [Note: Bullock, p. 63.]

Dr. Constable's Expository Notes

2. The psalmist’s lamentation because of his enemies 42:6-11

In this stanza the writer focused on his enemies rather than on God. However, he came back to the same expression of confidence with which he ended the first stanza.

Dr. Constable's Expository Notes

In his prayer, he would also ask God the reason for his continuing physical and emotional distress. The repeated taunt of his enemies would hopefully move God to deliver him (cf. Psalms 42:3).

Gill's Exposition of the Whole Bible

[As] with a sword in my bones, mine enemies reproach me,.... The reproaches of his enemies were grievous and cutting to him, as if a sword pierced through the marrow in his bones, which, being very sensitive, gives exquisite pain. There is a various reading here: some copies, as Vatablus observes, read ב, "in", or with, and others כ, "as", which seems to be the truest; and our translators supply "as", to make the sense, though they read "with"; but some n only read "as"; and the sense is, the reproaches cast upon the psalmist were as a sword cutting and killing; and these reproaches were as follow;

while they say daily unto me, where [is] thy God?

:-.

n כרצח ως σφαγην, Symmachus in Drusius; "ut occisio", Pagninus, Amama; so Aben Ezra interprets it.

Henry's Complete Commentary on the Bible

      6 O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.   7 Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me.   8 Yet the LORD will command his lovingkindness in the daytime, and in the night his song shall be with me, and my prayer unto the God of my life.   9 I will say unto God my rock, Why hast thou forgotten me? why go I mourning because of the oppression of the enemy?   10 As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?   11 Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God.

      Complaints and comforts here, as before, take their turn, like day and night in the course of nature.

      I. He complains of the dejections of his spirit, but comforts himself with the thoughts of God, Psalms 42:6; Psalms 42:6. 1. In his troubles. His soul was dejected, and he goes to God and tells him so: O my God! my soul is cast down within me. It is a great support to us, when upon any account we are distressed, that we have liberty of access to God, and liberty of speech before him, and may open to him the causes of our dejection. David had communed with his own heart about its own bitterness, and had not as yet found relief; and therefore he turns to God, and opens before him the trouble. Note, When we cannot get relief for our burdened spirits by pleading with ourselves, we should try what we can do by praying to God and leaving our case with him. We cannot still these winds and waves; but we know who can. 2. In his devotions. His soul was elevated, and, finding the disease very painful, he had recourse to that as a sovereign remedy. "My soul is plunged; therefore, to prevent its sinking, I will remember thee, meditate upon thee, and call upon thee, and try what that will do to keep up my spirit." Note, The way to forget the sense of our miseries is to remember the God of our mercies. It was an uncommon case when the psalmist remembered God and was troubled,Psalms 77:3. He had often remembered God and was comforted, and therefore had recourse to that expedient now. He was now driven to the utmost borders of the land of Canaan, to shelter himself there from the rage of his persecutors--sometimes to the country about Jordan, and, when discovered there, to the land of the Hermonites, or to a hill called Mizar, or the little hill; but, (1.) Wherever he went he took his religion along with him. In all these places, he remembered God, and lifted up his heart to him, and kept his secret communion with him. This is the comfort of the banished, the wanderers, the travellers, of those that are strangers in a strange land, that undique ad cælos tantundem est viæ--wherever they are there is a way open heavenward. (2.) Wherever he was he retained his affection for the courts of God's house; from the land of Jordan, or from the top of the hills, he used to look a long look, a longing look, towards the place of the sanctuary, and wish himself there. Distance and time could not make him forget that which his heart was so much upon and which lay so near it.

      II. He complains of the tokens of God's displeasure against him, but comforts himself with the hopes of the return of his favour in due time.

      1. He saw his troubles coming from God's wrath, and that discouraged him (Psalms 42:7; Psalms 42:7): "Deep calls unto deep, one affliction comes upon the neck of another, as if it were called to hasten after it; and thy water-spouts give the signal and sound the alarm of war." It may be meant of the terror and disquietude of his mind under the apprehensions of God's anger. One frightful thought summoned another, and made way for it, as is usual in melancholy people. He was overpowered and overwhelmed with a deluge of grief, like that of the old world, when the windows of heaven were opened and the fountains of the great deep were broken up. Or it is an allusion to a ship at sea in a great storm, tossed by the roaring waves, which go over it, Psalms 107:25. Whatever waves and billows of affliction go over us at any time we must call them God's waves and his billows, that we may humble ourselves under his mighty hand, and may encourage ourselves to hope that though we be threatened we shall not be ruined; for the waves and billows are under a divine check. The Lord on high is mightier than the noise of these many waters. Let not good men think it strange if they be exercised with many and various trials, and if they come thickly upon them; God knows what he does, and so shall they shortly. Jonah, in the whale's belly, made use of these words of David, Jonah 2:3 (they are exactly the same in the original), and of him they were literally true, All thy waves and thy billows have gone over me; for the book of psalms is contrived so as to reach every one's case.

      2. He expected his deliverance to come from God's favour (Psalms 42:8; Psalms 42:8): Yet the Lord will command his lovingkindness. Things are bad, but they shall not always be so. Non si male nunc et olim sic erit--Though affairs are now in an evil plight, they may not always be so. After the storm there will come a calm, and the prospect of this supported him when deep called unto deep. Observe (1.) What he promised himself from God: The Lord will command his lovingkindness. He eyes the favour of God as the fountain of all the good he looked for. That is life; that is better than life; and with that God will gather those from whom he has, in a little wrath, hid his face,Isaiah 54:7; Isaiah 54:8. God's conferring his favour is called his commanding it. This intimates the freeness of it; we cannot pretend to merit it, but it is bestowed in a way of sovereignty, he gives like a king. It intimates also the efficacy of it; he speaks his lovingkindness, and makes us to hear it; speaks, and it is done. He commands deliverance (Psalms 44:4), commands the blessing (Psalms 133:3), as one having authority. By commanding his lovingkindness, he commands down the waves and the billows, and they shall obey him. This he will do in the daytime, for God's lovingkindness will make day in the soul at any time. Though weeping has endured for a night, a long night, yet joy will come in the morning. (2.) What he promised for himself to God. If God command his lovingkindness for him, he will meet it, and bid it welcome, with his best affections and devotions. [1.] He will rejoice in God: In the night his song shall be with me. The mercies we receive in the day we ought to return thanks for at night; when others are sleeping we should be praising God. See Psalms 119:62, At midnight will I rise to give thanks. In silence and solitude, when we are retired from the hurries of the world, we must be pleasing ourselves with the thoughts of God's goodness. Or in the night of affliction: "Before the day dawns, in which God commands his lovingkindness, I will sing songs of praise in the prospect of it." Even in tribulation the saints can rejoice in hope of the glory of God, sing in hope, and praise in hope, Romans 5:2; Romans 5:3. It is God's prerogative to give songs in the night,Job 35:10. [2.] He will seek to God in a constant dependence upon him: My prayer shall be to the God of my life. Our believing expectation of mercy must not supersede, but quicken, our prayers for it. God is the God of our life, in whom we live and move, the author and giver of all our comforts; and therefore to whom should we apply by prayer, but to him? And from him what good may not we expect? It would put life into our prayers in them to eye God as the God of our life; for then it is for our lives, and the lives of our souls, that we stand up to make request.

      III. He complains of the insolence of his enemies, and yet comforts himself in God as his friend, Psalms 42:9-11; Psalms 42:9-11

      1. His complaint is that his enemies oppressed and reproached him, and this made a great impression upon him. (1.) They oppressed him to such a degree that he went mourning from day to day, from place to place, Psalms 42:9; Psalms 42:9. He did not break out into indecent passions, though abused as never man was, but he silently wept out his grief, and went mourning; and for this we cannot blame him: it must needs grieve a man that truly loves his country, and seeks the good of it, to see himself persecuted and hardly used, as if he were an enemy to it. Yet David ought not hence to have concluded that God had forgotten him and cast him off, nor thus to have expostulated with him, as if he did him as much wrong in suffering him to be trampled upon as those did that trampled upon him: Why go I mourning? and why hast thou forgotten me? We may complain to God, but we are not allowed thus to complain of him. (2.) They reproached him so cuttingly that it was a sword in his bones,Psalms 42:10; Psalms 42:10. He had mentioned before what the reproach was that touched him thus to the quick, and here he repeats it: They say daily unto me, Where is thy God?--a reproach which was very grievous to him, both because it reflected dishonour upon God and was intended to discourage his hope in God, which he had enough to do to keep up in any measure, and which was but too apt to fail of itself.

      2. His comfort is that God is his rock (Psalms 42:9; Psalms 42:9) --a rock to build upon, a rock to take shelter in. The rock of ages, in whom is everlasting strength, would be his rock, his strength in the inner man, both for doing and suffering. To him he had access with confidence. To God his rock he might say what he had to say, and be sure of a gracious audience. He therefore repeats what he had before said (Psalms 42:5; Psalms 42:5), and concludes with it (Psalms 42:11; Psalms 42:11): Why art thou cast down, O my soul? His griefs and fears were clamorous and troublesome; they were not silenced though they were again and again answered. But here, at length, his faith came off a conqueror and forced the enemies to quit the field. And he gains this victory, (1.) By repeating what he had before said, chiding himself, as before, for his dejections and disquietudes, and encouraging himself to trust in the name of the Lord and to stay himself upon his God. Note, It may be of great use to us to think our good thoughts over again, and, if we do not gain our point with them at first, perhaps we may the second time; however, where the heart goes along with the words, it is no vain repetition. We have need to press the same thing over and over again upon our hearts, and all little enough. (2.) By adding one word to it; there he hoped to praise God for the salvation that was in his countenance; here, "I will praise him," says he, "as the salvation of my countenance from the present cloud that is upon it; if God smile upon me, that will make me look pleasant, look up, look forward, look round, with pleasure." He adds, and my God, "related to me, in covenant with me; all that he is, all that he has, is mine, according to the true intent and meaning of the promise." This thought enabled him to triumph over all his griefs and fears. God's being with the saints in heaven, and being their God, is that which will wipe away all tears from their eyes,Revelation 21:3; Revelation 21:4.