Psa 43:1-3 | TDavid | STEP | PSALM 43 OVERVIEW Subject . On account of the similarity of the structure of this Psalm to that of Psalm forty- two, it has been supposed to be a fragment wrongly separated from the preceding song; but it is always dangerous to allow these theories of error in Holy Scripture, and in this instance it would be very difficult to show just cause for such an admission. Why should the Psalm have been broken? Its similarity would have secured its unity had it ever been part and parcel of the forty-second. Is it not far more likely that some in their fancied wisdom united them wrongly in the few MSS in which they are found as one? We believe the fact is that the style of the poetry was pleasant to the writer, and therefore in after life he wrote this supplemental hymn after the same manner. As an appendix it needed no title. David complains of his enemies, and asks the privilege of communion with God as his surest deliverance from them. Division . The psalmist cried to God in prayer, . Promises praise in the anticipation of an answer, , and chides himself for his despondency, . EXPOSITION Verse 1 . Judge me, O God. Others are unable to understand my motives, and unwilling to give me a just verdict. My heart is clear as to intent and therefore I bring my case before thee, content that thou wilt impartially weigh my character, and right my wrongs. If thou wilt judge, thy acceptance of my conduct will be enough for me; I can laugh at human misrepresentation if my conscience knows that thou art on my side; thou art the only one I care for; and besides, thy verdict will not sleep, but thou wilt see practical justice done to thy slandered servant. And plead my cause against an ungodly nation. One such advocate as the Lord will more than suffice to answer a nation of brawling accusers. When people are ungodly, no wonder that they are unjust; those who are not true to God himself cannot be expected to deal rightly with his people. Hating the King they will not love his subjects. Popular opinion weighs with many, but divine opinion is far more weighty with the gracious few. One good word from God outweighs ten thousand railing speeches of men. He bears a brazen shield before him whose reliance in all things is upon his God; the arrows of calumny fall harmlessly from such a buckler. O deliver me from the deceitful and unjust man. Deceit and injustice are boon companions: he who fawns will not fear to slander. From two such devils none can deliver us but God. His wisdom can outwit the craft of the vilest serpent, and his power can over match the most raging lion. Whether this was Doeg or Ahithophel is small matter, such double distilled villains are plentiful, and the only way of dealing with them is to refer the matter to the righteous Judge of all; if we try to fight them with their own weapons, we shall suffer more serious injury from ourselves than from them. O child of God, leave these thine enemies in better hands, remembering that vengeance belongeth not to thee, but to thy Lord. Turn to him in prayer, crying, "O deliver me," and ere long you shall publish abroad the remembrance of his salvation. EXPLANATORY NOTES AND QUAINT SAYINGS Whole Psalm . This Psalm is evidently a continuation or supplement to the preceding. In some MSS of Kenicott and de Rossi's, they are united, and make one Psalm. George Phillips, B.D. Verse 1 . Judge me , O God, and plead my cause, etc. Believers may appeal to God's justice, and plead God's righteousness. Touching suffering wrongs of men. Touching sin in relation to God's wrath. Touching suffering wrongs of men, believers may appeal upon these three grounds: The injustice that men do to believers, is as well against God's just nature, as against the believers' ease. So their appeals to God are agreeable to God's enmity against injustice; therefore, his enmity concurs with their appeals. . Justice in men is according to God's nature, as well as for the believer's welfare, and, therefore, the disposition and inclination of God's nature concurs with their prayers for deliverance. . Such wrong God who do wrong his people ; so that in deliverance God vindicates himself as well as the believers. Touching sin in relation to God's wrath, a true believer may plead God's justice or righteousness on these three grounds: Christ our Advocate or Attorney so pleads. , etc. Now, the client may plead the same as the advocate, seeing it is in relation to the same party and the same issue. Christ hath satisfied God's justice, so that on Christ was laid all the sins of all believers. He was "wounded" for them. Now, God cannot in justice punish twice; therefore, seeing Christ was wounded, believers must be healed. Isa 53:1-12. Believers have God's righteousness imputed to them ; therefore, God must deal with believers as he will deal with his own righteousness. Useful is this doctrine two ways. For terror to the enemies of believers. How many prevailing cries to the justice of God are against such enemies? Their own sins cry. 2. Believers injuries cry. 3. Believer's prayers cry. 4. Christ's intercession cries over against their prayers and desires , compared with . The second use is for comfort to believers, that as God's mercy is for them, so his justice to deliver them, not only from men, but from sin; and in and through Christ they may humbly plead justice as against sinners, so against sin; not only against the guilt but against the power, that seeing Christ died, sin should not live. Condensed from Nathanael Homes, 1652. Verse 1 . Ungodly ... deceitful ... unjust. There are ungodly men who, being destitute of religious principle, will not scruple to injure us, when they can thereby gratify their passions or advance their worldly interests. There are deceitful men who will put on the garb of friendship, and acquire our confidence and esteem, and then treacherously cheat us out of our property, or our reputation, or our peace. There are unjust men, who by fraud or by violence, would rob us of our dearest rights and most valuable possessions, and not only reduce our powers and opportunities of doing good, but even diminish our means of comfortable subsistence. And there are oppressors, who taking advantage of our weakness or dependence, and trampling alike on the maxims of equity and humanity, may exact from us unreasonable services, impose upon us heavy burdens and cruel restraints, and ply us with insults, and harassments, and deprivations, from which we can make no escape, and for which we can find no redress. Andrew Thomson, D.D., in "Lectures on Portions of the Psalms." 1826. HINTS FOR PASTORS AND LAYPERSONS Verse 1 . We apply to God -- As our Judge: Judge me. As our Advocate: Plead my cause. As our Deliverer: O deliver me. Verse 1 . Popular opinion outweighed by divine approbation. Verse 1 . How the Lord pleads the cause of his people. Verse 1 . Deceit and injustice twin vipers; their origin, their character, their folly, their end. Verse 1-2,4-5 . Five mys: My cause -- "plead it." My strength -- "thou art." My joy -- God is. My soul -- "why disquieted." My God. WORKS WRITTEN ABOUT THE FORTY-THIRD PSALM IN SPURGEON'S DAY "Soul cordials against Sore Discomforts: in a Commentary or Explanations and Applications of the whole Forty-third Psalm," pp. 312-562 of "The Works of Dr. Nathanael Homes," 1652 (folio). In "Sabbaths at Home." by HENRY MARCH, there is an exposition of this Psalm. See "Treasury of David," Vol. II, Page 323.

Psalms 43:1-3

PSALM 43 OVERVIEW

Subject. On account of the similarity of the structure of this Psalm to that of Psalm forty- two, it has been supposed to be a fragment wrongly separated from the preceding song; but it is always dangerous to allow these theories of error in Holy Scripture, and in this instance it would be very difficult to show just cause for such an admission. Why should the Psalm have been broken? Its similarity would have secured its unity had it ever been part and parcel of the forty-second. Is it not far more likely that some in their fancied wisdom united them wrongly in the few MSS in which they are found as one? We believe the fact is that the style of the poetry was pleasant to the writer, and therefore in after life he wrote this supplemental hymn after the same manner. As an appendix it needed no title. David complains of his enemies, and asks the privilege of communion with God as his surest deliverance from them.

Division. The psalmist cried to God in prayer, Psalms 43:1-3. Promises praise in the anticipation of an answer, Psalms 43:4, and chides himself for his despondency, Psalms 43:5.

EXPOSITION

Verse 1. Judge me, O God. Others are unable to understand my motives, and unwilling to give me a just verdict. My heart is clear as to intent and therefore I bring my case before thee, content that thou wilt impartially weigh my character, and right my wrongs. If thou wilt judge, thy acceptance of my conduct will be enough for me; I can laugh at human misrepresentation if my conscience knows that thou art on my side; thou art the only one I care for; and besides, thy verdict will not sleep, but thou wilt see practical justice done to thy slandered servant. And plead my cause against an ungodly nation. One such advocate as the Lord will more than suffice to answer a nation of brawling accusers. When people are ungodly, no wonder that they are unjust; those who are not true to God himself cannot be expected to deal rightly with his people. Hating the King they will not love his subjects. Popular opinion weighs with many, but divine opinion is far more weighty with the gracious few. One good word from God outweighs ten thousand railing speeches of men. He bears a brazen shield before him whose reliance in all things is upon his God; the arrows of calumny fall harmlessly from such a buckler. O deliver me from the deceitful and unjust man. Deceit and injustice are boon companions: he who fawns will not fear to slander. From two such devils none can deliver us but God. His wisdom can outwit the craft of the vilest serpent, and his power can over match the most raging lion. Whether this was Doeg or Ahithophel is small matter, such double distilled villains are plentiful, and the only way of dealing with them is to refer the matter to the righteous Judge of all; if we try to fight them with their own weapons, we shall suffer more serious injury from ourselves than from them. O child of God, leave these thine enemies in better hands, remembering that vengeance belongeth not to thee, but to thy Lord. Turn to him in prayer, crying, "O deliver me," and ere long you shall publish abroad the remembrance of his salvation.

EXPLANATORY NOTES AND QUAINT SAYINGS

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

Verse 1. Judge me, O God, and plead my cause, etc. Believers may appeal to God's justice, and plead God's righteousness.

Useful is this doctrine two ways.

Verse 1. Ungodly ... deceitful ... unjust. There are ungodly men who, being destitute of religious principle, will not scruple to injure us, when they can thereby gratify their passions or advance their worldly interests. There are deceitful men who will put on the garb of friendship, and acquire our confidence and esteem, and then treacherously cheat us out of our property, or our reputation, or our peace. There are unjust men, who by fraud or by violence, would rob us of our dearest rights and most valuable possessions, and not only reduce our powers and opportunities of doing good, but even diminish our means of comfortable subsistence. And there are oppressors, who taking advantage of our weakness or dependence, and trampling alike on the maxims of equity and humanity, may exact from us unreasonable services, impose upon us heavy burdens and cruel restraints, and ply us with insults, and harassments, and deprivations, from which we can make no escape, and for which we can find no redress. Andrew Thomson, D.D., in "Lectures on Portions of the Psalms." 1826.

HINTS FOR PASTORS AND LAYPERSONS

Verse 1. We apply to God --

Verse 1. Popular opinion outweighed by divine approbation.

Verse 1. How the Lord pleads the cause of his people.

Verse 1. Deceit and injustice twin vipers; their origin, their character, their folly, their end.

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

WORKS WRITTEN ABOUT THE FORTY-THIRD PSALM IN SPURGEON'S DAY

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

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

EXPOSITION

Verse 2. For. Here is argument, which is the very sinew of prayer. If we reasoned more with the Lord we should have more victories in supplication. Thou art the God of my strength. All my strength belongs to thee -- I will not, therefore, use it on my own behalf against my personal foes. All my strength comes from thee, I therefore seek help from thee, who art able to bestow it. All my strength is in thee, I leave therefore this task of combating my foes entirely in thy hands. Faith which leaves such things alone is wise faith. Note the assurance of David, thou art, not I hope and trust so, but I know it is so; we shall find confidence to be our consolation. Why dost thou cast me off? Why am I treated as if thou didst loathe me? Am I become an offence unto thee? There are many reasons why the Lord might cast us off, but no reason shall prevail to make him do so. He hath not cast off his people, though he for awhile treats them as cast offs. Learn from this question that it is well to enquire into dark providences, but we must enquire of God, not of our own fears. He who is the author of a mysterious trial can best expound it to us. "Blind unbelief is sure to err,

And scan his work in vain;

God is his own interpreter,

And he will make it plain."

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

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 2. Thou art the God of my strength. The godly man hath from God a threefold strength, namely, natural, providential, and spiritual.

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

HINTS FOR PASTORS AND LAYPERSONS

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

Verse 2. The God of my strength. From whom it is derived, to whom it is dedicated, in whom it resides, by whom it shall be perfected.

Verse 2. (first clause).

Verse 2. (second clause).

Verse 2. (last clauses). The two "whys." The questions themselves; the spirit in which they may be asked. The answers which may be given.

EXPOSITION

Verse 3. O send out thy light and thy truth. The joy of thy presence and the faithfulness of thy heart; let both of these be manifest to me. Reveal my true character by thy light, and reward me according to thy truthful promise. As the sun darts forth his beams, so does the Lord send forth his favour and his faithfulness towards all his people; and as all nature rejoices in the sunshine, even so the saints triumph in the manifestation of the love and fidelity of their God, which, like the golden sunbeam, lights up even the darkest surroundings with delightful splendour. Let them lead me. Be these my star to guide me to my rest. Be these my Alpine guides to conduct me over mountains and precipices to the abodes of grace. Let them bring me unto thy holy hill, and to thy tabernacles. First in thy mercy bring me to thine earthly courts, and end my weary exile, and then in due time admit me to thy celestial palace above. We seek not light to sin by, nor truth to be exalted by it, but that they may become our practical guides to the nearest communion with God: only such light and truth as are sent us from God will do this, common light is not strong enough to show the road to heaven, nor will mere moral or physical truths assist to the holy hill; but the light of the Holy Spirit, and the truth as it is in Jesus, these are elevating, sanctifying, perfecting; and hence their virtue in leading us to the glorious presence of God. It is beautiful to observe how David's longing to be away from the oppression of man always leads him to sigh more intensely for communion with God.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 3. O send out thy light and thy truth. Possibly there may be an allusion to the Urim and Thummim, as the symbol of light and truth. J. J. Stewart Perowne.

Verse 3. Light and truth. Delightful and all comprehensive words. Thy contain all the salvation and all the desire of a believing, confiding soul. But it is only when thus combined -- separated they are no longer a ground of trust and joy. For what would favour avail without faithfulness? It would be no more than the uncertain friendship of men, who smile today and reproach tomorrow; who make large promises, but do not perform them. Even the light which angels and glorified spirits enjoy in heaven would be insufficient to banish all fear and to fill them with satisfaction, were it not for their confidence in the truth of God. How much more, then, must this be the case with erring, sinful, mortals on earth? When the humble spirit is bowed down under a sense of its utter unworthiness and innumerable weaknesses and defilements, its negligences, follies, and wanderings, what should save from despair but the confidence that he who has been merciful will also be faithful; that God is truth as well as light; that he hath said, "I will never leave thee nor forsake thee;" that he "cannot lie," and that, therefore, "his mercy endureth for ever?" On the other hand, truth without light, faithfulness without grace, would be only the dreadful execution of terrible but just denunciations on the transgressors of the holy law. "In the day that thou eatest thereof thou shalt surely die." Adam ate, and in that day became the subject of sin and death. This was truth executing judgment. But light arose around the darkness; beams of mercy tempered the heavy cloud. The promise of the Great Deliverer was given; then faithfulness was enlisted on the side of grace, and became engaged for its bestowment; "mercy and truth met together; righteousness and peace kissed each other." Since then, all humble and trusting souls have beheld them united, and have made their union the ground of their confidence and joy. Henry March.

Verse 3. Thy tabernacles. There were two tabernacles, one at Zion, where the ark stood, and another at Gibeon. 1 Chronicles 16:37,39. It is not to this fact that the psalmist alludes, however, but to the circumstance, in all probability of the different parts of the tabernacle. There was, first the holiest of all, then the sanctuary, and then the tabernacle of the convocation. Hebrews 9:1-8. John Morison.

HINTS FOR PASTORS AND LAYPERSONS

Verse 3. O send out thy light and thy truth.

Verse 3. The blessings desired; the guidance sought; the end longed for.

Verse 3. Under what influence we should resort to divine worship.