Psalm 42:5: why art thou cast down, o my soul? Hope in God

c. 392–422 · Augustine of Hippo, Expositions on the Psalms (Enarrationes in Psalmos) 42.11

Is it disquieted on account of God? It is on my own account it is disquieted. By the Unchangeable it was revived; it is by the changeable it is disquieted. I know that the righteousness of God remaineth; whether my own will remain stedfast, I know not. For I am alarmed by the Apostle’s saying, “Let him that thinketh he standeth, take heed lest he fall.” Therefore since “there is no soundness in me for myself,” there is no hope either for me of myself.

c. 392–422 · Augustine of Hippo, Expositions on the Psalms (Enarrationes in Psalmos) 146.1

…Behold the Psalm soundeth; it is the voice of some one (and that some one are ye, if ye will), of some one encouraging his soul to praise God, and saying to himself, “Praise the Lord, O my soul” (ver. 1). For sometimes in the tribulations and temptations of this present life, whether we will or no, our soul is troubled; of which troubling he speaketh in another Psalm. But to remove this troubling, he suggesteth joy; not as yet in reality, but in hope; and saith to it when troubled and anxious, sad and sorrowing, “Hope in God, for I will yet confess to Him.”…

c. 392–422 · Augustine of Hippo, Expositions on the Psalms (Enarrationes in Psalmos) 42.9

“Hope in God.” Just as if his soul was silently replying to him, “Why do I disquiet thee, but because I am not yet there, where that delight is, to which I was, as it were, rapt for a moment? Am I already ‘drinking’ from this ‘fountain’ with nothing to fear?”…Still “Hope in God,” is his answer to the soul that disquiets him, and would fain account for her disquiet from the evils with which this world abounds. In the mean while dwell in hope: for “hope that is seen is not hope; but if we hope for that we see not, then do we with patience wait for it.”

1531 · Martin Luther, Commentary on the Epistle to the Galatians (abridged) 3

The time of grace returns when the heart is enlivened by the promise of God’s mercy. It soliloquizes: “Why art thou cast down, O my soul? and why art thou disquieted within me? Can you see nothing but law, sin, death, and hell? Is there no grace, no forgiveness, no joy, peace, life, heaven, no Christ and God? Trouble me no more, my soul. Hope in God who has not spared His own dear Son but has given Him into death for thy sins.”

1650 · Richard Baxter, The Saints' Everlasting Rest (abridged by Benjamin Fawcett) 14

Plead with it in the most moving and affecting language, and urge it with the most powerful and weighty arguments. It is what holy men of God have practiced in all ages. Thus David: “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.”

1655–1662 · William Gurnall, The Christian in Complete Armour Part 6. Direction Ninth. The Several Pieces of the Whole Armour of God. Fifth Piece—The

Hope stills and silenceth the Christian under affliction. It keeps the king’s peace in the heart, which else would soon be in an uproar. A hopeless soul is clamorous. One while it chargeth God, another while it reviles instruments. It cannot long rest, and no wonder, when hope is not there to rock it asleep. Hope hath a rare art in stilling a froward spirit when nothing else can; as the mother can make the crying child quiet by laying it to the breast, when the rod makes it cry worse. This way David took, and found it effectual. When his soul was out of quiet, by reason of his present affliction, he lays his soul to the breast of the promise. ‘Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God,’ Ps. 43:5. And here his soul sweetly sleeps, as the child with the teat in his mouth.

1710 · Matthew Henry, Commentary on Psalms 42.1-5

We shall praise him for the help of his countenance, for his favour, the support we have by it and the satisfaction we have in it. Those that know how to value and improve the light of God's countenance will find in that a suitable, seasonable, and sufficient help, in the worst of times, and that which will furnish them with constant matter for praise. David's believing expectation of this kept him from sinking, nay, it kept him from drooping; his harp was a palliative cure of Saul's melancholy, but his hope was an effectual cure of his own.

1710 · Matthew Henry, Commentary on Psalms 42.1-5

The cure of it: Hope thou in God, for I shall yet praise him. A believing confidence in God is a sovereign antidote against prevailing despondency and disquietude of spirit. And therefore, when we chide ourselves to hope in God; when the soul embraces itself it sinks; if it catch hold on the power and promise of God, it keeps the head above water. Hope in God, (1.) That he shall have glory from us: "I shall yet praise him; I shall experience such a change in my state that I shall not want matter for praise, and such a change in my spirit that I shall not want a heart for praise." It is the greatest honour and happiness of a man, and the greatest desire and hope of every good man, to be unto God for a name and a praise. What is the crown of heaven's bliss but this, that there we shall be for ever praising God? And what is our support under our present woes but this, that we shall yet praise God, that they shall not prevent nor abate our endless hallelujahs?

1719 · Isaac Watts, The Psalms of David Imitated in the Language of the New Testament 42.1

'Tis with a mournful pleasure now I think on ancient days; Then to thy house did numbers go, And all our work was praise. But why, my soul, sunk down so far Beneath this heavy load? Why do my thoughts indulge despair, And sin against my God? Hope in the Lord, whose mighty hand Can all thy woes remove; For I shall yet before him stand, And sing restoring love.

1820 · John Tillotson, Works, Volume 9 214

As to the fear and apprehension of future evils, though we ought to have a just sense of them, yet we ought not to be dejected and troubled for them to the degree of despondency, so as to conclude ourselves miserable and forsaken, utterly lost and undone, and that our case is past all help and remedy: we should not be so dejected, as if we were destitute of all comfort, and utterly without hope. Hope lies at the bottom of the worst condition; for while we are not without God, we can never be without hope; so long as the government of the world is in so good hands, our case can never be desperate; and therefore we ought to rebuke the despondency of our spirits, as David did, (Psal. xliii. 5.) “Why art thou so cast down, O my soul? and why art thou so disquieted within me? hope in God.”

1834 · Albert Barnes, Notes on the Bible: Psalms 42.5

Hope thou in God - That is, trust in him, with the hope that he will interpose and restore thee to the privileges and comforts heretofore enjoyed. The soul turns to God when all other hope fails, and finds comfort in the belief that he can and will aid us. For I shall yet praise him - Margin, give thanks. The idea is, that he would yet have occasion to give him thanks for his merciful interposition.

1834 · Albert Barnes, Notes on the Bible: Psalms 42.5

That it is the duty of the people of God to look at the bright side of things; to think of the past mercies of God; to survey the blessings which surround us still; to look to the future, in this world and the next, with hope; and to come to God, and cast the burden on him. It is a part of religious duty to be cheerful; and a man may often do more real good by a cheerful and submissive mind in times of affliction, than he could by much active effort in the days of health, plenty, and prosperity. Every sad and desponding Christian ought to say to his soul, "Why art thou thus cast down?"

1834 · Albert Barnes, Notes on the Bible: Psalms 42.11

He expresses again the assurance that he would yet be permitted to praise him. He regards God now as the "salvation of his countenance," or as his Deliverer and Friend, and expresses the conviction that he would yet make such manifestations of himself as to clear up and illuminate his countenance, at present made dark and saddened by affliction; and he appeals to him now as "his God." He has reached the true source of comfort to the afflicted and the sad - the living God as his God; and his mind is calm. Why should a man be sorrowful when he feels that he has a God? Why should his heart be sad when he can pour out his sorrows before Him? Why should he be cast down and gloomy when he can hope: hope for the favor of God here; hope for immortal life in the world to come!

1872 · Charles Haddon Spurgeon, The Treasury of David, vol. 2 (Psalms 27-57) 42.1-5

As though he were two men, the Psalmist talks to himself. His faith reasons with his fears, his hope argues with his sorrows. These present troubles, are they to last for ever? The rejoicings of my foes, are they more than empty talk?

1872 · Richard Sibbes, The Treasury of David, vol. 2 (Psalms 27-57) 43.q15

“Why art thou cast down O my soul.” He comes to his former remedy; he had stilled his grief once before with the same meditation and upbraiding of his own soul, and chiding himself; but he comes to it here as a probatum est, as a tried remedy; he takes up his soul very short, “Why art thou so cast down, O my soul? and why art thou disquieted within me?” You see how David’s passions here are interlaced with comforts, and his comforts with passions, till at last he gets the victory of his own heart. Beloved, neither sin nor grief for sin, are stilled and quieted at the first.

1872 · Charles Haddon Spurgeon, The Treasury of David, vol. 2 (Psalms 27-57) 42.1-5

Play the man, and thy castings down shall turn to liftings up, and thy disquietudes to calm. “Hope thou in God.” If every evil be let loose from Pandora’s box, yet is there hope at the bottom. This is the grace that swims, though the waves roar and be troubled. God is unchangeable, and therefore his grace is the ground for unshaken hope. If everything be dark, yet the day will come, and meanwhile hope carries stars in her eyes; her lamps are not dependent upon oil from without, her light is fed by secret visitations of God, which sustain the spirit. “For I shall yet praise him.” Yet will my sighs give place to songs, my mournful ditties shall be exchanged for triumphal pæans. A loss of the present sense of God’s love is not a loss of that love itself; the jewel is there, though it gleams not on our breast; hope knows her title good when she cannot read it clear; she expects the promised boon though present providence stands before her with empty hands.

1872 · Matthew Lawrence, The Treasury of David, vol. 2 (Psalms 27-57) 42.q37

In case thou art at any time oppressed with sorrows, ask thy heart and soul that question which David did in the like case twice in one Psalm: “Why art thou cast down, O my soul? and why art thou disquieted within me?” and certainly the soul would return answer, My distress of sadness springs from my unbelief. You may know the disease by the cure, in the very next words, “O put thy trust in God; hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God.” All sorrow of heart springs principally from our unbelief, not from the greatness of other evils; I mean, destructive sorrow, for godly sorrow is a friend to godly joy. It is not so much the weight of the burthen, as the soreness of the back, that troubles the poor beast: so it is not so much the weight of outward evils, as the inward soreness of a galled conscience, not purified nor healed by faith, that vexeth and troubleth the poor creature.

1872 · Henry March, The Treasury of David, vol. 2 (Psalms 27-57) 42.q32

“Hope thou in God.” The word which is here rendered “hope” denotes that expectation which is founded on faith in God, and which leads the soul to wait upon him. The idea is beautifully expressed in Psalm xxxix. 7. “And now, Lord, what wait I for? my hope is in thee.”

1893 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 39 (1893) 2310

A man may talk to himself until he talks himself into despair, though there is a way of talking with yourself that will talk you up into the Light of God, such as David used when he said, "Why are you cast down, O my Soul? And why are you disquieted in me? Hope you in God." That is the way to talk to yourself! But yet, as a rule, there is not much good comes of talking to yourself unless there is a third One present—that blessed One who can construe what self may say in mystery—and set right what self might twist into error.

1895 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 41 (1895) 2408

I say to myself, "Why are you cast down, O my Soul? And why are you disquieted within me? Hope in God: for I shall yet praise Him who is the health of my countenance, and my God." When I press the question home and find that there is nothing, really, to disquiet me, I am not disquieted any longer! And I suppose that you are of much the same make as I am and, if you look your trouble fairly in the face, and you find that there is nothing in it, then you will shake yourself loose from it and come to a cheery state of heart once more!

1903 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 49 (1903) 2845

Hope in God is the best cure for this despondency. "Hope you in God." When you have no hope in yourself, nor in your graces, nor in your experience, "hope you in God." He is loving, faithful, powerful and true, so, "hope you in God." "For I shall yet praise Him for the help of His Countenance."

1906 · Hannah Whitall Smith, The God of All Comfort 13

Over and over the psalmist asks himself this question: “Why art thou cast down, O my soul, and why art thou disquieted within me?” And each time he answers himself with the argument of God: “Hope thou in God; for I shall yet praise him, who is the health of my countenance, and my God.” He does not analyze his disquietude, or try to argue it away, but he turns at once to the Lord and by faith begins to praise Him. It is the only way. Discouragement flies where faith appears; and, vice versa, faith flies when discouragement appears.

1907 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 53 (1907) 3027

When all God's waves and billows had gone over him, he still said, "Yet the Lord will command His loving kindness in the daytime, and in the night His song shall be with me." And where deep called unto deep at the noise of Jehovah's waterspouts, he could still hear the still small voice of hope, so that he said to his soul, "Hope in God: for I shall yet praise Him, who is the health of my countenance, and my God."

1908–1909 · Alexander Maclaren, Expositions of Holy Scripture: Psalms 43.5

‘Why art thou cast down, O my soul? and why art thou disquieted within me?’ The answer is often very hard to give; the question is always very salutary to ask. III. Note that no reasons for being cast down are so strong as those for elation and calm hope. ‘Hope thou in God, for I shall yet praise Him, who is the health of my countenance and my God.’

1913 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 59 (1913) 3344

The New Zealander has a word for hope which means, "the swimming thought," because when all other thoughts are drowned, hope still swims. She lifts her head out of the foamy waves with her tresses all trailing and sees the blue sky above her and hopes, as it is there. So if you have prayed ever so long, yet hope on! "Hope you in God, for I shall yet praise Him who is the strength of my life and my portion forever." As long as there is a place of prayer and a promise of an answer, no Believer ought to give way to despair.

c. 392–422 · Augustine of Hippo, Expositions on the Psalms (Enarrationes in Psalmos) 39.13

“And now” (ver. 7). “And now,” saith this Idithun,—looking back on a certain “vain” show, and looking up to a certain Truth, standing midway where he has something beyond him, and something also behind him, having below him the place from which he took his spring, having above him that toward which he has stretched forth;—“And now,” when I have “over-leaped” some things, when I have trampled many things under foot, when I am no longer captivated by things temporal; even now, I am not perfect, “I have not yet apprehended.” “For it is by hope that we are saved; but hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” Therefore he says: “And now what wait I for? Is it not for the Lord?”

1557 · John Calvin, Commentary on the Psalms, part 3 (Psalms 67-92) 69.13

The only means by which, in our affliction, we can obtain the victory, is by our having hope shining in us in the midst of darkness, and by our having the sustaining influence which arises from waiting for the favor of God. After David has thus fortified himself for continued perseverance in the attitude of waiting, he immediately adds, Answer me in the multitude of thy goodness; and to goodness he joins the truth of salvation, intimating that God’s mercy is proved by indubitable effect when he succours his servants who are reduced to the very depths of despair. What prompted him to present this prayer was, the full persuasion which he had, that the darkness in which he was now involved would in due time be dispelled, and that a serene and unclouded season of God’s favor would succeed; a persuasion which arose from his recalling all his thoughts to God, lest he should faint by reason of the harassing treatment which he met with from the wicked.

1563 · John Calvin, Commentary on Lamentations 3.26

(Romans 8:24, 25.) It is necessary in this world that the faithful should, as to outward things, be miserable, at one time exposed to want, at another subject to various dangers — at one time exposed to reproaches and calumnies, at another harassed by losses: why so? because there would be no occasion for exercising hope, were our salvation complete. This is the very thing which the Prophet now teaches us, when he declares that it is good for us to learn in silence to wait for the salvation of God.

1710 · Matthew Henry, Commentary on Psalms 130.5-8

Here, I. The psalmist engages himself to trust in God and to wait for him, v. 5, 6. Observe, 1. His dependence upon God, expressed in a climax, it being a song of degrees, or ascents: "I wait for the Lord; from him I expect relief and comfort, believing it will come, longing till it does come, but patiently bearing the delay of it, and resolving to look for it from no other hand. My soul doth wait; I wait for him in sincerity, and not in profession only. I am an expectant, and it is for the Lord that my soul waits, for the gifts of his grace and the operations of his power." 2. The ground of that dependence: In his word do I hope. We must hope for that only which he has promised in his word, and not for the creatures of our own fancy and imagination; we must hope for it because he has promised it, and not from any opinion of our own merit. 3. The degree of that dependence—"more than those that watch for the morning, who are, (1.) Well-assured that the morning will come; and so am I that God will return in mercy to me, according to his promise; for God's covenant is more firm than the ordinances of day and night, for they shall come to an end, but that is everlasting."

1710 · Matthew Henry, Commentary on Psalms 27.7-14

Wait on the Lord by faith, and prayer, and a humble resignation to his will; wait, I say, on the Lord; whatever you do, grow not remiss in your attendance upon God. (2.) Keep up your spirits in the midst of the greatest dangers and difficulties: Be of good courage; let your hearts be fixed, trusting in God, and your minds stayed upon him, and then let none of these things move you. Those that wait upon the Lord have reason to be of good courage.

1710 · Matthew Henry, Commentary on Psalms 62.1-7

"If God is my strength and mighty deliverer, I shall not be greatly moved (that is, I shall not be undone and ruined); I may be shocked, but I shall not be sunk." Or, "I shall not be much disturbed and disquieted in my own breast. I may be put into some fright, but I shall not be afraid with any amazement, nor so as to be put out of the possession of my own soul. I may be perplexed, but not in despair," 2 Cor. iv. 8. This hope in God will be an anchor of the soul, sure and stedfast.

1712 · Matthew Henry, Commentary on Lamentations 3.21-36

Those that do so will find it good for them (v. 26): It is good (it is our duty, and will be our unspeakable comfort and satisfaction) to hope and quietly to wait for the salvation of the Lord, to hope that it will come, though the difficulties that lie in the way of it seem insupportable, to wait till it does come, though it be long delayed, and while we wait to be quiet and silent, not quarrelling with God nor making ourselves uneasy, but acquiescing in the divine disposals.

1820 · John Tillotson, Works, Volume 6 140

This should make us also patient in hope: if a promise be not speedily accomplished, we should not be dejected, or disquieted. David challengeth himself upon this account: (Psal. xlii. 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.” And so likewise in reference to the rewards of another world, though at a distance; yet we should, as the apostle speaks, “wait for the blessed hope.”

1834 · Albert Barnes, Notes on the Bible: Psalms 130.5

My soul doth wait - I wait, with all my soul and heart. And in his word do I hope - In his promise. I believe that he will fulfill that promise, and that I shall find a gracious answer to my prayers. Under conviction for sin, under deep sorrow and distress of any kind, this is the only hope of man. If God does not interpose, there is no deliverer; that he will interpose we may feel assured, if we come to him with a humble, a believing, and a penitent heart.

1872 · E. B. Pusey, The Treasury of David, vol. 2 (Psalms 27-57) 39.q43

“My hope is in thee.” Sweet is it that our hope should rest in him who is never shaken; should abide in him who never changeth; should bind us to him who can hold us fast to himself, who alone is the full contentment of the soul; should, as it were, enter into him; since “in him is our being,” who is love.

1877 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 23 (1877) 1384

But when you turn to the Revelation of God in Scripture, you find Him to be a God whose gracious Character inspires hope and from then on you turn away from everything else to fix your hope on God alone. "My soul, wait you only upon God, for my expectation is from Him." God, in Christ Jesus, has ceased to be the dread of men and has become their hope! Our Father and our Friend, we look for all to You!

1884 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 30 (1884) 1766

Every morning they see that the light of the day comes from above and so, for spiritual things, they lift up their eyes to the hills, where comes their help! They are not waiting in despair, nor even in hesitation—they are waiting in hope—a joyous and assured hope of blessedness in reserve. They confidently expect to find their way in the Lord grow brighter and brighter and still brighter—from the twilight of the morning to the shining of the perfect day.

1892–1894 · Alexander Maclaren, The Expositor's Bible: The Psalms, vol. 2 (Psalms 39-89) 39

The strong recoil of the devout soul from a world which it has profoundly felt to be shadowy, and its great venture of faith, which is not a venture after all, were never more nobly or simply expressed than in that quiet "And now"—things being so—"what wait I for? My hope"—in contrast with the false directions which other men's takes—"to Thee it turns."

1894 · Alexander Maclaren, The Expositor's Bible: The Psalms, vol. 3 (Psalms 90-150) 130

A soul which has received God's forgiveness is thereby led into tranquil, continuous, ever-rewarded waiting on Him, and hope of new gifts springs ever fresh in it. Such a soul sits quietly at His feet, trusting to His love, and looking for light and all else needed, to flow from Him. The singleness of the object of devout hope, the yearning which is not impatience, characterising that hope at its noblest, are beautifully painted in the simile of the watchers for morning. As they who have outwatched the long night look eagerly to the flush that creeps up in the east, telling that their vigil is past, and heralding the stir and life of a new day with its wakening birds and fresh morning airs, so this singer's eyes had turned to God, and to Him only.

1908 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 54 (1908) 3083

It is good that a man should both hope and quietly wait for the salvation of the LORD. God's time is always the best time. To deliver you just now might be to deprive you of the benefit of the trouble.

1910 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 56 (1910) 3227

The Hebrew has it, "Truly my soul is silent before God," for faith asks no questions, raises no objections, starts no difficulties, but is content to wait quietly in God's time, believing that all will be well. David meant, "My soul in silence waits only upon God: from Him comes my salvation and from no other quarter—not from the Assyrians, nor from the Egyptians, nor from my own might or wisdom, but from God alone."

1911 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 57 (1911) 3269

I wait for the LORD, my soul does wait, and in His Word do I hope. There is a waiting of expectancy. We believe that He is about to give us the mercy, and we hold out our hands for it. There is a waiting of resignation, we know not what God may do nor when He may appear, but we wait.