Verse-by-Verse Bible Commentary
Psalms 42:6

Clarke's Commentary

Verse Psalms 42:6. O my God, my soul is cast down — It is impossible for me to lighten this load; I am full of discouragements, notwithstanding I labour to hope in thee.

Therefore will I remember thee from the land of Jordan — That is, from Judea, this being the chief river of that country.

And of the Hermonites — הרמונים the Hermons, used in the plural because Hermon has a double ridge joining in an angle, and rising in many summits. The river Jordan, and the mountains of Hermon, were the most striking features of the holy land.

From the hill Mizar. — מהר מצער mehar mitsar, from the little hill, as in the margin. The little hill probably means Sion, which was little in comparison of the Hermons. - Bishop Horsley. No such hill as Mizar is known in India.

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

“O My God, my soul is cast down within me: Therefore do I remember thee from the land of the Jordan, And the Hermons from the hill Mizar. Deep calleth unto deep at the noise of thy waterfalls: All thy waves and thy billows are gone over me. Yet Jehovah will command his lovingkindness in the daytime; And in the night his song shall be with me Even a prayer unto the God of my life.”

(See the chapter introduction for a discussion of Psalms 42:6.)

“All thy waves and thy billows have gone over me” The psalmist here remembers the experience of Jonah, making the same determination that God will yet bless him, just as he blessed Jonah. The passage recalled here is:

“All thy waves and thy billows passed over me… the waters compassed me about, even to the soul; the deep was round about me. Yet I will look again toward thy holy temple” (Jonah 2:3-5).

It is easy to see that the psalmist here was appealing to God, that just as he had blessed Jonah, so might the same blessings come to the psalmist.

“Jehovah will command his lovingkindness in the daytime; and in the night his song shall be with me” The future tenses here, “will command,” and “shall be with me” are changed to the present tense in the RSV which reads, “By day the Lord commands his stedfast love; and at night his song is with me.” “Owing to the flexibility of the meaning of Hebrew tenses, it may be legitimately translated either way.”Ibid.

If we translate the passage as present (RSV) it means that the psalmist is at the present time receiving comfort and consolation from his confessed sense of God’s overruling; and, if we translate it future as in ASV, then the psalmist is “stating his assurance that God will enable him to triumph in the midst of storms.”Ibid.

Barnes' Notes on the Whole Bible

O my God, my soul is cast down within me - This is the utterance of a soul in anguish, notwithstanding the purpose not to be cast down, and the conviction that hope ought to be cherished. The psalmist cannot but say that, despite all this, he is sad. His troubles come rushing over his soul; they all return at once; his heart is oppressed, and he is constrained to confess that, notwithstanding his solemn purpose not to be sad, and the conviction that he ought to be cheerful, and his wish to be and to appear so, yet his sorrows get the mastery over all this, and his heart is filled with grief. What sufferer has not felt thus? When he really wished to trust in God; when he hoped that things would be better; when he saw that he ought to be calm and cheerful, his sorrows have returned like a flood, sweeping all these feelings away for the time, filling his soul with anguish, compelling him to form these resolutions anew, and driving him afresh to the throne of grace, to beat back the returning tide of grief, and to bring the soul to calmness and peace.

Therefore will I remember thee - I will look to thee; I will come to thee; I will recall thy former merciful visitations. In this lone land; far away from the place of worship; in the midst of these privations, troubles, and sorrows; surrounded as I am by taunting foes, and having no source of consolation here, I will remember my God. Even here, amidst these sorrows, I will lift up my heart in grateful remembrance of him, and will think of him alone. The words which follow are designed merely to give an idea of the desolation and sadness of his condition, and of the fact of his exile.

From the land of Jordan - Referring probably to the fact he was then in that “land.” The phrase would denote the region adjacent to the Jordan, and through which the Jordan flowed, as we speak of “the valley of the Mississippi,” that is the region through which that river flows. The lands adjacent to the Jordan on either side were covered with underbrush and thickets, and were, in former times, the favorite resorts of wild animals: Jeremiah 49:19; Jeremiah 50:44. The psalmist was on the eastern side of the Jordan.

And of the Hermonites - The land of the Hermonites. The region in which Mount Hermon is situated. This was on the northeast of Palestine, beyond the Jordan. Mount Hermon was a ridge or spur of Antilibanus: Joshua 11:3, Joshua 11:17. This spur or ridge lies near the sources of the Jordan. It consists of several summits, and is therefore spoken of here in the plural number, Hermonim, the Hebrew plural of Hermon. These mountains were called by the Sidonians, Sirion. See the notes at Psalms 29:6. Different names were given to different parts of these sum mits of the mountain-ranges. The principal summit, or Mount Hermon properly so called, rises to the height of ten or twelve thousand feet, and is covered with perpetual snow; or rather, as Dr. Robinson says (Biblical Researches, iii. 344), the snow is perpetual in the ravines; so that the top presents the appearance of radiant stripes around and below the summit. The word is used here with reference to the mountain-region to which the general name of Hermon was given on the northeast of Palestine, and on the east of the sources of the Jordan. It would seem not improbable that after passing the Jordan the psalmist had gone in that direction in his exile.

From the hill Mizar - Margin, the little hill. So the Septuagint, the Latin Vulgate, and Luther. DeWette renders it as a proper name. The word Mizar, or Mitsar (Hebrew), means properly smallness; and thus, anything small or little. The word seems here, however, to be used as a proper name, and was probably applied to some part of that mountain-range, though to what particular portion is now unknown. This would seem to have been the place where the psalmist took up his abode in his exile. As no such name is now known to be given to any part of that mountain-range, it is impossible to identify the spot. It would seem from the following verse, however, that it was not far from the Jordan.

Calvin's Commentary on the Bible

6.O my God! my soul is cast down within me. If we suppose that this verse requires no supplement, then it will consist of two distinct and separate sentences. Literally it may be read thus: O my God! my soul is cast down within me, therefore will I remember thee, etc. But the greater number of expositors render the word על-כן , al-ken, by forasmuch as, or because, so that it is employed to express the reason of what is contained in the preceding clause. And certainly it would be very appropriate in this sense, That as often as David, from the land of Jordan, in which he now lay hid as an exile, set himself to think of the sanctuary, his sorrow was so much the more increased. If, however, any would rather, as I have already observed, distinguish this verse into two parts, it must be understood as meaning that David thought of God in his exile, not to nourish his grief, but to assuage it. He did not act the part of those who find no relief in their afflictions but in forgetting God; for although wounded by his hand, he, nevertheless, failed not to acknowledge him to be his physician. Accordingly, the import of the whole verse will be this, I am now living in a state of exile, banished from the temple, and seem to be an alien from the household of God; but this will not prevent me from regarding him, and having recourse to him. I am now deprived of the accustomed sacrifices, of which I stand much in need, but he has not taken from me his word. As, however, the first interpretation is the one more generally received, and this also seems to be added by way of exposition, it is better not to depart from it. David then complains that his soul was oppressed with sorrow, because he saw himself cast out of the Church of God. At the same time, there is in these words a tacit contrast; ⁽¹¹⁹⁾ as if he had said, It is not the desire to be restored to my wife, or my house, or any of my possessions, which grieves me so much as the distressing consideration, that I now find myself prevented from taking part in the service of God. We ought to learn from this, that although we are deprived of the helps which God has appointed for the edification of our faith and piety, it is, nevertheless, our duty to be diligent in stirring up our minds, that we may never suffer ourselves to be forgetful of God. But, above all, this is to be observed, that as in the preceding verse we have seen David contending courageously against his own affections, so now we here see by what means he steadfastly maintained his ground. He did this by having recourse to the help of God, and taking refuge in it as in a holy sanctuary. And, assuredly, if meditation upon the promises of God do not lead us to prayer, it will not have sufficient power to sustain and confirm us. Unless God impart strength to us, how shall we be able to subdue the many evil thoughts which constantly arise in our minds? The soul of man serves the purpose, as it were, of a workshop to Satan in which to forge a thousand methods of despair. And, therefore, it is not without reason that David, after a severe conflict with himself, has recourse to prayer, and calls upon God as the witness of his sorrow. By the land of Jordan is to be understood that part of the country which, in respect of Judea, was beyond the river of that name. This appears still more clearly from the word Hermonim or Hermons. Hermon was a mountainous district, which extended to a considerable distance; and because it had several tops, was called in the plural number Hermonim. ⁽¹²⁰⁾

Perhaps David also has purposely made use of the plural number on account of the fear by which he was forced frequently to change his place of abode, and wander hither and thither. As to the word Mizar, some suppose that it was not the proper name of a mountain, and therefore translate it little, supposing that there is here an indirect comparison of the Hermons with the mountain of Sion, as if David meant to say that Sion, which was comparatively a small hill, was greater in his estimation than the lofty Hermons; but it appears to me that this would be a constrained interpretation.

(119) “C’est a dire, consideration d’autres choses a l’opposite.” — Fr. marg. “That is to say, the consideration of other things quite opposite.”

(120) Just as we say the Alps and the Appenines. The Hermons formed part of the ridge of the high hills called Antilibanus. The sources of the Jordan are in the vicinity. Davidson reads, “From the land of Jordan, even of the Hermons; the two espressions signifying the same district.” — Sacred Hermeneutics, p. 667.

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

The psalmist was far from Jerusalem and the central sanctuary. Evidently he was near the Hermon range of mountains that stood north of the Sea of Chinnereth (Galilee). The Jordan Valley is quite wide north of this sea and the mountains of Hermon rise up to the east from it. Mount Mizar is one of the hills in that area. It was a long way from Mount Zion where the ark dwelt in David’s day.

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.

Gill's Exposition of the Whole Bible

O my God, my soul is cast down within me,.... Which the psalmist repeats, partly to show the greatness of his dejection, though he had not lost his view of interest in God as his covenant God; and partly to observe another method he made use of to remove his dejection and refresh his spirits; and that was by calling to mind past experiences of divine goodness;

therefore will I remember thee from the land of Jordan; the country round about it, or rather beyond it; which was at the farthest parts of the land of Canaan, where David was obliged to flee, and where he had often met with God;

and of the Hermonites; who inhabited the mountain of Hermon; or the Hermonian mountains, as the Targum; see Psalms 133:3; a mountain upon the border of the land of Israel eastward, and which was very high; Cocceius thinks the Geshurites are meant; see 1 Samuel 27:8; here also the Lord had appeared to him, and for him; and

from the hill Mizar; or "the little hill" k; which might be so in comparison of Hermon. The above interpreter thinks Zoar is meant, which Lot so called, Genesis 19:20; which was near Sodom and Gomorrah: Kimchi thinks it might be Zior, mentioned in Joshua 15:54; but, be it what or where it will, in this little hill David enjoyed the divine Presence; or was indulged with some remarkable favour; from all which he concludes he had no just reason to be dejected and disquieted in his mind: and right it is for the people of God to call to mind past experiences, and make mention of them; partly for the glory of divine grace, and to express their gratitude to God, and their sense of his goodness; and partly to cheer and refresh their own spirits, and prevent dejection and despondency: and delightful it is to call to mind, how, at such a time, and in such a place, the Lord was pleased to manifest his love, apply some gracious promise, or deliver from some sore temptation or distress: all which must tend to encourage faith and hope. The Jewish writers differently interpret these words; Jarchi, of David's remembrance of the wonderful works God did for the people of Israel of old, in drying up the river Jordan, and giving them the law on Mount Sinai, a little hill, in comparison of some others: Aben Ezra, Kimchi, and Ben Melech, understand them as a reason of his dejection, when he remembered how the Israelites came from those several parts to the solemn feasts at Jerusalem, which he was now deprived of; and the Targum paraphrases them of the inhabitants of those places, and of the people that received the law on Mount Sinai, remembering God; and so Arama thinks "beyond Jordan" is mentioned because the law was given there; and by the hill Mizar he understands Sinai: and some Christian interpreters consider them as a reason why David's soul was cast down in him, he being in such places as here mentioned, at a distance from his own house, from Jerusalem, and the place of divine worship, and so render the words, "because that I remember thee", c. l.

k מצער מהר "de monte modico", V. L. Musculus "parvo", Pagninus, Vatablus; so Montanus, Tigurine version, Junius Tremellius, Piscator. l על-כן "propterea quod", Tigurine version, Piscator, Muis "quia", Noldius, p. 727, No. 1790.

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.

Spurgeon's Verse Expositions of the Bible

Sweet Stimulants for the Fainting Soul

Winter of 1860

"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." Psalms 42:6

HERE is a common complaint of God’s people; and here are two remedies, which David, wisely guided of God, administers with discretion. Let us direct our meditation in this order; first, let us talk of the complaint; and then, secondly, let us look into the divine medicine chest, and use the remedies there provided.

I. L ET U S T ALK O F T HE C OMPLAINT : " O my God, my soul is cast down within me. "

We do not know what was the precise reason why David’s soul was cast down. Perhaps it was because he had been driven out of the royal city by his own son, the son whom he had petted and pampered, and thereby made a rod for his own back. We are pretty sure that he was now denied the privilege of going up to the house of God; he could not now join with the multitude that kept holy day. These two things probably worked together to cast down his spirit, his absence from the tabernacle, and the cause of that absence.

I am not sure, however, that these two things combined would have been enough to cast down David’s spirit, if it had not been for a more bitter ingredient in his cup of sadness. There have been good men in circumstances similar to David’s at that time, who even then could gird up the loins of their mind, and hope to the end. When bitten by that which is sharper than a serpent’s tooth, an ungrateful child, and debarred from the house of God, they have even then been able to stay themselves upon the Lord, and to rejoice in the Most High God. The real reason of the psalmist's distress was, no doubt, that God had, at least to some degree, hidden his face from him, and therefore the flowers of his graces all drooped, and his joy, which erstwhile did sparkle in the sunlight of God’s countenance, was now dim and dark. Troubles may distress the outward man, but they cannot distress the soul of the child of God while he feels the Lord Jehovah to be his everlasting strength. Yea, it sometimes happens that the very pressure, which weighs down the scale of his earthly hopes, tends to lift up the opposite scale of his spiritual peace. As long as God is with him, trials are nought, for he casts them upon Jehovah; but once let God withdraw from him for a while, and he is troubled; that mountain, which seemed to stand fast, begins to rock and shake, and to prove the instability and insufficiency of all mortal grounds of confidence.

The causes of our being cast down are very numerous. Sometimes, it is pain of body; peradventure, a wearing pain, which tries the nerves, prevents sleep, distracts our attention, drives away comfort, and hides contentment from our eyes. Often, too, has it been debility of body; some secret disease has been sapping and undermining the very strength of our life, and we knew not that it was there, while we have been drawing nigh insensibly to the gates of death. We have wondered that we were low in spirits, whereas it would have been a thousand wonders if we had not been depressed. We have marveled that we have been cast down, whereas the physician would tell us that this was but one of many symptoms which proved that we were not right as to our bodily health. Not infrequently has some crushing calamity been the cause of depression of spirit. Trial has succeeded trial, all your hopes have been blasted, your very means of sustenance have been suddenly snatched from you; while all your needs have remained, the supplies have been withdrawn from you. At other times, it has been bereavement that has brought you down very low. The axe has been at work in the forest of your domestic joys. Tree after tree has fallen; those from whom you plucked the ripest fruits of sweet society and kindred fellowship have been cut down by the ruthless woodsman; you have seen them taken away from you for ever so far as this world is concerned. Or else it may be that you have been slandered, your good has been evil spoken of, your holiest motives have been misinterpreted, your divinest aspirations have been misrepresented, and you have gone about as with a sword in your bone while the malicious have taunted you, saying, "Where is now thy God?" The cases of depression of spirit are so various that it must be indeed a rare panacea, a marvelous remedy, which would suit them all. Yet, when we come to speak of the remedies mentioned in our text, we shall find them suitable to most of these cases, if not to all; and to all in a degree, if not to the fullest extent.

Let us pass now, from the most obvious, to the more subtle causes of soul-dejection. This complaint is very common among God’s people. When the young believer has first to suffer from it, he thinks that he cannot be a child of God "for," saith he, "if I were a child of God, should I be thus?" What fine dreams some of us have when we are just converted! We fancy that we are going to sail straight away to heaven, and to have a prosperous voyage all the way; the wind is always to blow fairly for us, there is never to be a rough wave, no storm-cloud is to hover over the ship all the day long; and if there are any nights, the stars will be so brilliant that it will be as bright as day. Or, possibly, we imagine that we have come into a country where everybody will be kind to us, where all circumstances will be propitious to us, where everything will tend to nurture our piety, and our own hearts, forsooth, will for ever get rid of legal terrors and perilous alarms. Oh, silly creatures that we are if we dream thus foolishly! We know not what we are born to in our second birth; for, as a man is born to trouble by his first birth, when he is born a second time, he is born to a double share of trouble. Then, he was born to physical and mental trouble; but now that he is born again, he is born to spiritual trouble; and as he shall have new joys, so shall he also have a long list of new sorrows.

All that, however, is unknown to us at the first; and when it comes upon us, it surprises us. Am I now addressing one who is ready to exclaim, "I will give up all hope; I am sure I cannot be a child of God because I am so cast down"? O thou simple soul, the most advanced saints suffer in just the same way! Men who have been for forty, fifty, sixty years, followers of Christ, complain that, sometimes, it is a question with them whether they have ever known Christ at all. There are seasons with them when they would, if they could, creep into any mouse-hole, and hide their heads, rather than be seen among God’s people, because they fear that they are hypocrites, and that the root of the matter is not in them. Why, I tell you, young Christians, that the most experienced believers, the men who have great doctrinal knowledge and much experimental wisdom, the men who have lived very near to God, and have had the most rapt and intimate fellowship with their Lord and Savior, are the very men who have their ebbs, and their winters, and their times when it is a moot point with them whether they do really love the Lord or no. Even the apostle Paul was not exempt from doubts and fears, for he wrote, " We were troubled on every side; without were fightings, within were fears ;" and, on another occasion, " I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway. " The man after God’s own heart, even David, a man of experience so deep that none of us can fully decipher, much less rival it, a man of love so fervent that few of us can do more than aspire to catch the hallowed flame, nevertheless, had to cry aloud, and that very often, " O my God, my soul is cast down within me! "

"But," says one, "this deathlike faintness comes upon me so often therefore I cannot be a child of God." Ay, but let me tell thee that, possibly, it will come oftener yet; or, should it come more seldom, if thou shalt have weeks of pleasure, or even months of enjoyment, it is just possible that thy doubts will then be doubled in intensity, and thy soul have yet greater trials to experience. So great a Savior is provided for our deliverance that we must expect to have great castings down from which we need to be delivered.

Why, believer, what are one half of the promises worth if we are not the subjects of doubts and fears? Why hath Jehovah given us so many shalls and wills but because he knew that we should have so many accursed ifs and peradventures.? He would never have given us such a well-filled storehouse of comfort if he had not foreseen that we should have a full measure of sorrow. God never makes greater provision than will be needed; so, as there is an abundance of consolations, we may rest assured that there will be an abundance of tribulations also. There will be much fear and casting down, to each of us, before we see the face of God in heaven. This disease of soul-dejection is common to all the saints, there are none of God's people who altogether escape it.

Let me go a step further, and say that the disease mentioned in our text, although it is exceedingly painful, is not at all dangerous. When a man has the toothache, it is often very distressing, but it does not kill him. There have been some, who have foolishly and peevishly wished to die to escape from the pain, but nobody does die of it. The bills of mortality are not swelled by its victims. And, in like manner, God’s children are much vexed with their doubts and fears, but they are never killed by them. They are a great trouble, but they are not like a mortal disease; they are sorely vexatious, but they are not destructive. Why, it is possible for you to have real faith, and yet to have the most grievous unbelief! "Oh!" say you, "how can faith and unbelief live together?" They cannot live together in peace, but they may dwell together in the same heart. Remember what our Lord Jesus said to Peter " O thou of little faith, wherefore didst thou doubt? " He did not say, "O thou of no faith," but "of little faith." Thus there was some faith, though there was also much doubt. So, in the psalmist, there was some faith, there was, indeed, a great deal of faith, for he said, "O my God," and it takes great faith truly to say "my God." Yet is there not also great unbelief here? Otherwise, would his soul have been cast down at all? But, meanwhile, had he not the yearnings of lively hope in God? If not, would he have dared to say, " Therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar ? "

The fact is, we are the strangest mixture of contradictions that ever was known. We never shall be able to understand ourselves. God knows us altogether; but we shall never, at least in this life, completely comprehend ourselves. You remember that verse about the holy women at the sepulcher of Christ; after they had heard the angel’s message, " they departed quickly from the sepulcher with fear and great joy ." What a strange mixture! On the one hand, we have the golden fruit of joy; and on the other hand, the black fruit of fear. So it makes a kind of checker-work; there are blacks and whites, joys and sorrows, bliss and mourning, mingled together. The highest joy and the deepest sorrow may be found in the Christian; and the truest faith and yet the most grievous doubts may meet together in the child of God. Of course, they only meet there to make his heart a battlefield; but there they may meet, and his faith may be real while his doubts are grievous.

I would remark, yet further, that not only is it possible for a man thus to be cast down, and yet to have true faith all the while, but he may actually be growing in grace while he is cast down; ay, and he may really be standing higher when he is cast down than he did when he stood upright. Strange riddle! but we, who have passed through this experience, know that it is true. When we are flat on our faces, we are generally the nearest to heaven.

When we sink the lowest in our own esteem, we rise the highest in fellowship with Christ, and in knowledge of him. Someone said, "The way to heaven is not upward, but downward." There is some truth in the saying; though it is upward in Christ, it is downward in self; as Dr. Watts sings,

"The more thy glories strike mine eyes, The humbler I shall lie."

The inverse is equally true; the humbler I lie at my Savior’s feet, the more his glories strike mine eyes."

This very casting down into the dust sometimes enables the Christian to bear a blessing from God which he could not have carried if he had been standing upright. There is such a thing as being crushed with a load of grace, bowed down with a tremendous weight of benedictions, having such blessings from God that, if our soul were not cast down by them, they would be the ruin of us. It is a good thing for us, sometimes, when fears affright us, and prosperity distresses us. Some of you may not understand what I am saying, you will not until you have this experience of which I have been speaking; but it doth so happen that bitters often do cleanse and sweeten the spiritual palate of God’s children, while there are sweets which make their mouth full of bitters. I know that I have myself had songs in the night after I have had groaning during the day; and, often, a salutary blow from God’s loving hand, though it has made me smart, has cured me of some other far more baneful smart. Where kisses wounded, blows have healed.

The Christian life is a riddle, and most surely are God’s people familiar with that riddle in their experience. They must work it out before they can understand it. So I say again that this casting down is consistent with the most elevated degree of piety. Depression of spirit is no index of declining grace; the very loss of joy and the absence of assurance may be accompanied by the greatest advancement in the spiritual life. Mark you, if it continues month after month, and even year after year, then it is a sign of great weakness of faith; but if it cometh only occasionally, as clouds pass over our sky, it is well. We do not want rain all the days of the week, and all the weeks of the year; but if the rain comes sometimes, it makes the fields fertile, and fills the water brooks; and after the shower has fallen, and the sun shines out again, it puts a new brightness upon the face of nature, and makes the birds clear their throats, and sing a new song. The earth never looks so beautiful as when she riseth up like one that hath laved his face in the brook, and, in the shining water, showeth the freshness of her verdure, and telleth of the wondrous skill with which God hath been pleased to adorn her. Even so is it with the Christian when he cometh forth from great and sore troubles, his harp returned, his psaltery vocal with praise, and his lips gratefully confessing to his God, " Thou hast increased my greatness, and comforted me on every side ."

Painful as is this disease of soul dejection, it is often very helpful to our spirit when we are obliged to cry, with David, " O my God, my soul is cast down within me. " To be cast down, is often the best thing that could happen to us. Do you ask, "Why?" Because, when we are cast down, it checks our pride. We are very apt to grow too big; it is a good thing for us to be taken down a notch or two. We sometimes rise so high, in our own estimation, that unless the Lord took away some of our joy, we should be utterly destroyed by pride. Were it not for this thorn in the flesh, we should be exalted beyond measure.

Besides, when this down casting comes, it gets us to work at self examination. That religion, which had begun to be a matter of form and ritual to us, becomes a thing to be considered in deeper earnest; we look at it as a real thing because of our real doubts. Often, I am sure, when your house has been made to shake, it has caused you to see whether it was founded upon a rock. While your ship had nothing but fine weather, you sailed along too presumptuously; but when the storm threatened, then it was that you reefed your sails, and turned to your chart to find your latitude and longitude, fearing that there might be danger ahead. So you get good to your soul by being made to examine yourself. A great loss in business has sometimes helped a man to become rich; for he has been more careful in his dealings afterwards. He has begun to change a system of trade which, perhaps, might have brought him to insolvency, and thus his business has been put upon a firmer footing than before. Even so, this down casting of spirit, by leading us to search ourselves, may help, in the end, to make us all the richer in grace. When our soul is cast down within us we begin to have closer dealings with Christ than we had before. A long continuance of calm induces listlessness. There is a way of being wanton towards Christ. We begin to think that we can do without him; we imagine that we have such a store of ready money that we can trade on our own account. But when gloomy doubts arise, we go back to the place where our spiritual life commenced, and we sing again,-

"Nothing in my hand I bring, Simply to thy cross I cling."

There is such a tendency, in all the branches of the living and true Vine, to try to bring forth fruit without deriving nourishment from the stem; so the Lord, every now and then, takes away the visible flowing of divine consolation, in order that we may consciously realize our entire dependence upon him. When you and I were little boys, and we were out at eventide walking with our father, we used sometimes to run on a long way ahead; but, by-and-by, there was a big dog loose on the road, and it is astonishing how closely we clung to our father then. You remember how John Bunyan depicts that trait in the character of the children who went on pilgrimage with their mother, Christiana. "When they were. come up to the place where the lions were, the boys that went before were glad to cringe behind, for they were afraid of the lions; so they stepped back, and went behind. At this their guide smiled, and said, ‘How now, my boys, do you love to go before when no danger doth approach, and love to come behind as soon as the lions appear!’" Just so is it with our doubts and fears. We run so far ahead that we lose sight of Christ; frightful things alarm us, and then we flee back again to the shadow of his cross. This experience is good and healthful for us.

One other benefit that we derive from being cast down is, that it qualifies us to sympathize with others. If we had never been in trouble ourselves, we should be very poor comforters of others. It would do most physicians good if they were required, occasionally, to drink some of their own medicine. It would be no disadvantage to a surgeon if he once knew what it was to have a broken bone; you may depend upon it that his touch would be more tender afterwards; he would not be so rough with his patients as he might have been if he had never felt such pain himself. Show me a man who has never had a trial, and I will show you a man who has no heart.

Above all things, save me from the man who has never had any trouble all his life; let me not go into his house, or be near him anywhere else. If I am sick, let him not even pass by my window, lest his shadow should fall upon me, and make me worse; for he must be a cold-hearted, unsympathetic man, if he has never known a trial, and has never had to pass through the furnace of affliction. I know that, whenever God chooses a man for the ministry, and means to make him useful, if that man hopes to have an easy life of it, he will be the most disappointed mortal in the world. From the day when God calls him to be one of his captains, and says to him, " See, I have made thee to be a leader of the hosts of Israel, " he must accept all that his commission includes, even if that involves a sevenfold measure of abuse, misrepresentation, and slander. We need greater soul-exercise than any of our flock, or else we shall not keep ahead of them. We shall not be able to teach others unless God thus teaches us. We must have fellowship with Christ in suffering as well a fellowship in faith, Still, with all its drawbacks, it is a blessed service, and we would not retire from it. Did we not accept all this with our commission? Then we should be cowards and deserters if we were to turn back. These castings down of the spirit are part of our calling. If you are to be a good soldier of Jesus Christ, you must endure hardness. You will have to lie in the trenches, sometimes, with a bullet lodged here or there, with a sabre-cut on your forehead, or an arm or a leg shot away; where there is war, there must be wounds, and there, must be war where there is to be victory.

II. I shall not say more about our being cast down, I have probably said sufficient about the disease, so now let us open the great medicine-chest, and examine T HE T WO R EMEDIES here mentioned: " O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, and from the hill Mizar. "

The first remedy for soul-dejection is, a reference of ourselves to God, as David says, " O my God, my soul is cast down within me: therefore will I remember thee ." If thou hast a trouble to bear, the best thing for thee to do is not to try to bear it at all, but to cast it upon the shoulders of the Eternal.

If thou hast anything that perplexes thee, the simplest plan for thee will be, not to try to solve the difficulty, but to seek direction from heaven concerning it. If thou hast, at this moment, some doubt that is troubling thee, thy wisest plan will be, not to combat the doubt, but to come to Christ just as thou art, and to refer the doubt to him. Remember how men act when they are concerned in a lawsuit; if they are wise, they do not undertake the case themselves. They know our familiar proverb, "He who is his own lawyer has a fool for his client;" so they take their case to someone who is able to deal with it, and leave it with him. Well, now, if men have not sufficient skill to deal with matters that come before our courts of law, do you think that you have skill enough to plead in the court of heaven against such a cunning old attorney as the devil, who has earned the name of " the accuser of the brethren ," and well deserves the title?

Never try to plead against him, but put your case into the hands of our great Advocate, for, " if any man sin, we have an Advocate with the Father, Jesus Christ the righteous. " So, refer your case to him; he will plead for you, and win the day. If you should attempt to plead for yourself, it will cause you a vast amount of trouble, and then you will lose the day after all.

Often, when I call to see a troubled Christian, do you know what he is almost sure to say? "Oh, sir, I do not feel this, and I do fear that, and I cannot help thinking the other!" That great I is the root of all our sorrows, what I feel, or what I do not feel; that is enough to make anyone miserable. It is a wise plan to say to such an one, "Oh, yes! I know that all you say about yourself is only too true; but, now, let me hear what you have to say about Christ. For the next twenty-four hours at least, leave off thinking about yourself, and think only of Christ." O my dear friends, what a change would come over our spirits if we were all to act thus! For, when we have done with self, and cast all our care upon Christ, there remains no reason for us to care, or trouble, or fret. That saying of Jack the Huckster, which I have often repeated, "I’m a poor sinner, and nothing at all, but Jesus Christ is my All-in-all;" describes the highest experience, though it is also the lowest. It is so simple, and yet so safe, to live day by day by faith upon the Son of God, who loved me, and gave himself for me; to be a little child not a strong man, but a little child, who cannot fight his own battles, but who gets Jesus to fight them for him; to be a little weak one, who cannot run alone, but who must be carried in the arms of the good Shepherd. We are never so strong as when we are weak, as Paul wrote, " When I am weak, then am I strong ;" and we are never so weak as when we are strong, never so foolish as when we are wise in our own conceit, and never so dark as when we think we are full of light. We are generally best when we think we are worst; when we are empty, we are full; when we are full, we are empty; when we have nothing, we have all things; but when we fancy that we are " rich, and increased with goods, and have need of nothing, " we are like the Laodiceans, and know not that we are " wretched, and miserable, and poor, and blind, and naked ." Oh, for grace to solve these riddles, and so to live, day by day, out of self, and upon the Lord Jesus Christ!

Let me give you an illustration; it is the easily-imagined case of a poor old woman, who has no money of her own, but who has a rich friend, who says to her, " Come to my house every Saturday, and I will give you so much for a regular allowance; and if there is anything beside that you need, I will pay for it; all your wants shall be supplied." He does not give her a large sum of money to keep by her, for she might not know how to spend it wisely, or she might be robbed of it, but he gives it to her week by week.

One Saturday morning, the old lady is full of fear and alarm. If you happen to call upon her just then, you will hear her complaining, "I have not a farthing in the world; I have just spent my last sixpence. I have no money in the bank, no houses from which I can collect the rent; I have nothing but these few things that you see here, how am I to live with only this?" If you did not know anything more about the woman, you would sit down, and pity her, would you not? As it gets to be nearly twelve o’clock, she says, "I must be going." You ask, "Where?" She replies, "I am going to my friend who tells me to go to him every Saturday, and he will give me all I need."

"Why!" you exclaim, "you silly old soul, you have been telling me all this tale of want, and exciting my pity, when you are really a rich woman; just because you do not happen to have it in hand, you have been telling me this pitiful story, which really is not true." In like manner, when I see an heir of heaven sitting down, and mourning and weeping because he has not got this, and he has not got that, and when I turn to the Scriptures, and read, " All things are yours; and ye are Christ’s, and Christ is God’s ;" and I find promises like this, " All things, whatsoever ye shall ask in prayer, believing, ye shall receive ;" or this, " The Lord God is a sun and shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly ;" if I do net say this to the one who is murmuring without cause, I say it to myself, for I have often been as foolish as the old woman of whom I spoke just now, "O thou foolish self, how slow of heart thou art to believe! how foolish thou art to be thus sitting down, and bemoaning thine own emptiness, when Christ is thine, with all his boundless fullness, when the Father’s love, and the Spirit’s power, and the Savior’s grace, are all engaged to bring thee safely through thy trials, to rid thee of thy troubles, and to land thee triumphantly in heaven! Be of good cheer, then, tried and depressed believer, and apply this sacred remedy to thyself, remember the Lord, refer thy case to him, and look to him for all that thou needest.

David’s other remedy for his soul, when it was cast down within him, was the grateful remembrance of the past when, by the Lord’s tender mercies, it was lifted up: " therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar. " Look up your old diary; many of you have gray hairs, so your notebooks go back a long way. Let us read one or two of the entries. Why, here is a bright page! Though the one preceding it is black, and full of sorrow, this page is bright with joy, and jubilant with song. What do I read? I see written here,

"I will praise thee every day! Now thine anger’s turn’d away, Comfortable thoughts arise From the bleeding sacrifice."

You wrote that verse in your diary just after you had found the Savior, and your sins had been forgiven you for his sake. Well, then, although your harp is now unstrung, and you are not praising your Lord to-day, I pray you to remember that hour when first you knew his love, and to say, "If I had never received more than that one mercy from him, I must bless him for it in time, and bless him for it. throughout eternity."

Here is another page in your diary; I see that you had been enduring some temporal trouble, and that your earthly friends had forsaken you; but that, in the middle of your trouble, just where I might have expected to find these words, "I am utterly cast down, for God hath forsaken me," I find written here,

"When trouble, like a gloomy cloud Has gather’d thick and thunder’d loud, He near my soul has always stood, His loving-kindness, oh, how good!"

Do you think that he is not standing by your side now? If there is a loud thundering, and if there be a thick darkness, will he leave you? Surely these reflections upon what you have experienced in the past should lead you to trust in Christ for the present; and, as you bethink yourself of all his dealings with your soul, you may well say,

"Can he have taught me to trust in his name, And thus far have brought me to put me to shame?"

God forbid that we should ever think that he was so cruel as to enlighten, and comfort, and cheer, and help us so long, and then leave us at last to sink and to perish! In this diary of thine, I also find one sweet record which is a great contrast to thy present sad and gloomy state; thou must have had a vision of Christ crucified, for thou hast written,

"Here I’ll sit for ever viewing Mercy’s streams, in streams of blood; Precious drops! my soul bedewing, Plead and claim ray peace with God. "Truly blessed is this station, Low before his cross to lie; While I see divine compassion Floating in his languid eye,"

Yet you, who have been at the foot of the cross, are afraid that you will be cast away at the last! You have known the sweetness of Jesus love, yet you are cast down! He has kissed you with the kisses of his lips, his left hand has been under your head, and his right hand has embraced you, yet you think he will leave you at last in trouble to sink! You have been in his banqueting-house, and you have had such food as angels never tasted, yet you dream that you shall be cast into hell! Shame upon you! Pluck off those robes of mourning, lay aside that sackcloth and those ashes, down from the willows snatch your harps, and let us together sing praises unto him whose love, and power, and faithfulness, and goodness, shall ever be the same.

If there are any here who are strangers to all these things, I can only wish that they might even know our sorrows, in order that they might have an experience of our joys to treasure up in remembrance. Believers in Jesus are not a miserable crew; they have songs to sing, and they have good reason to sing them; they have enough to make them blessed on earth, and to make them blessed forever and ever. Amen.