2<\/strong>. the God of my strength<\/em> ] Or, my stronghold God: my natural refuge and protector. Cp. Psa 18:2<\/span>; Psa 42:9<\/span>. But facts seem to contradict faith, and the expostulation of Psa 42:9<\/span> is repeated in a stronger form: Why hast thou cast me off (Psa 44:9<\/span>; Psa 44:23<\/span>)? and in the next line a more emphatic form of the verb go<\/em> is used, meaning go about by myself<\/em>.<\/p>\n For thou art the God of my strength – <\/B>See Psa 18:2<\/span>, note; Psa 28:7<\/span>, note.<\/P> Why dost thou cast me off? – <\/B>As if I were none of thine; as if I were wholly abandoned. Compare the notes at Psa 22:1<\/span>. The word rendered cast off – <\/span> zanach<\/I> – is a word which implies strong disgust or loathing: Why dost thou cast me off as a loathsome or disgusting object? Compare Rev 3:16<\/span>. The Hebrew word means properly to be foul, to be rancid, to stink: then, to be loathsome or abominable; and then, to treat or regard anything as such. Compare Hos 8:3<\/span>, Hos 8:5<\/span>; Isa 19:6<\/span>.<\/P> Why go I mourning … – <\/B>See the notes at Psa 42:9<\/span>. This expression, with others of a similar character, renders it morally certain that this psalm was composed by the same person, and with reference to the same circumstances, as the former.<\/P> <\/p>\n Psa 43:2<\/span><\/p>\n Why go I mourning because of the oppression of the enemy?<\/em><\/p>\n<\/p>\n The secret of sadness<\/strong><\/p>\n Verse 2<\/span>. For those<\/B><\/I> art <\/B>the God of my strength<\/B><\/I>] The psalmist speaks here, as in other places, in the person of the whole Israelitish people then captive in Babylon. We still acknowledge thee for our God. Why are we cast off<\/I>? Now that we are humbled and penitent, why are we not enlarged? Why are we not saved from this oppression of the Babylonians?<\/P> <\/p>\n 2. God of my strength<\/B>bycovenant relation my stronghold (Ps18:1<\/span>). <\/P> cast me off<\/B>in scorn. <\/P> because<\/B>or, “in,”that is, in such circumstances of oppression.<\/P><\/p>\n For thou [art] the God of my strength<\/strong>,…. Who being the strong and mighty God was able to deliver and save him, as well as to plead his cause; and was the author and giver of strength, natural and spiritual, to him; and was the strength of his heart, life and salvation; and is a good reason why he committed his cause unto him;<\/p>\n why doest thou cast me off<\/strong>? this is the language of unbelief: it being what was not in reality, only in appearance: the psalmist was ready to conclude he was cast off and rejected of God, because he was afflicted and left in a desolate condition by him, and he did not immediately arise to his help and deliverance, and had withdrawn the light of his countenance from him; but God does not cast off or reject any of his people; they always continue in his love, and in his covenant, and in the hands of his Son; they are always in his sight and family, and shall never perish eternally; and whoever casts them off, or casts them out, he will not;<\/p>\n why go I mourning because of the oppression of the enemy<\/strong>?<\/p>\n [See comments on Ps 42:9]<\/span>.<\/p>\n 2 For thou art the God of my strength This verse differs very little from the ninth verse of the preceding psalm, and the difference consists more in words than in matter. Setting as a shield against temptation the fact, that he had experienced the power of God to be present with him, he complains that his life is spent in mourning, because he sees himself as it were abandoned to the will of his enemies. He considered it absolutely certain that his enemies had no power to do him harm except in so far as the Lord permitted them; and therefore he asks, as if it were something altogether unaccountable, how it happened that his enemies prevailed against him whilst he was under the assured protection and guardianship of God. From this he gathers courage to pray, that God would be pleased again to manifest his favor, which he seemed to have hid from him for a time. The term light is to be understood as denoting favor; for as adversities not only obscure the face of God, but also overcast the heavens, as it were, with clouds and fogs, so also, when we enjoy the divine blessing which makes rich, it is like the cheerful light of a serene day shining around us; or rather the light of life, dispelling all that thick obscurity which overwhelmed us in sorrow. By this word the Psalmist intimates two things; first, that all our miseries arise from no other source than this, that God withdraws from us the tokens of his paternal love; and, secondly, that as soon as he is pleased to manifest towards us his serene and gracious countenance, deliverance and salvation also arise to us. He adds truth, because he expected this light only from the promises of God. The unbelieving desire the favor of God, but they do not raise their eyes to his light; for the natural disposition of man always tends towards the earth, unless his mind and all his feelings are raised up on high by the word of God. In order, then, to encourage himself in the hope of obtaining the grace of God, David rests with confidence in this, that God, who is true, and cannot deceive any, has promised to assist his servants. We must therefore explain the sentence thus: Send forth thy light, that it may be a token and testimony of thy truth, or that it may really and effectually prove that thou art faithful and free from all deceit in thy promises. The knowledge of the divine favor, it is true, must be sought for in the Word of God; nor has faith any other foundation on which it can rest with security except his word; but when God stretches out his hand to help us, the experience of this is no small confirmation both of the word and of faith. David declares what was the chief object of his desire, and what end he had in view in seeking deliverance from his calamities, when he says, Let them direct me, and lead me to thy holy hill. As the chief cause of his sorrow consisted in his being banished from the congregation of the godly, so he places the height of all his enjoyments in this, that he might be at liberty to take part in the exercises of religion, and to worship God in the sanctuary. Tacitly, indeed, David makes a vow of thanksgiving to God; but there can be no doubt, that by these words he intimates, that the end which he had in view in seeking deliverance from his afflictions was, that as formerly he might be at liberty to return to the sanctuary, from which he was driven by the tyranny of his enemies. And it deserves to be particularly noticed, that although he had been deprived of his wife, spoiled of his goods, his house, and all his other earthly comforts, yet he always felt such an ardent desire to come to the temple, that he forgot almost every thing else. But it is enough for me at present briefly to notice this, as in the preceding psalm I have treated at greater length of this holy desire of David, which ought to be imitated by all the faithful. (127) Still, however, it might be asked, How it is that mention is here made of Mount Sion, which was not appointed to the service of God till after the death of Saul? The only solution of this difficulty which I can give is, that David, composing this psalm at an after period of his life, employs, in accordance with the revelation which had subsequently been given to him, language which otherwise he would have used more generally in speaking only of the tabernacle, and without at all specifying the place. (128) In this I see no inconsistency. <\/p>\n (127) “ Laquelle tous fideles doyvent ensuyvre.” — Fr. <\/p>\n (128) “ Sans specifier le lieu.” — Fr. <\/p>\n 2<\/strong>. <\/strong> The God of my strength <\/strong> The psalmist ascribes to God such appellative titles as befit his condition. He needed “strength,” and that belonged to God only. <\/p>\n Why go I mourning <\/strong> Why these delays of justice? This is the “mystery of God” (Rev 10:7<\/span>) in all ages, and the stumbling block to weak faith. The same complaint as is made Psa 42:9<\/span>. The means of victory in such cases is recorded Psa 28:7<\/span><\/p>\n Psa 43:2<\/span><\/em><\/strong>. <\/strong>Why go I mourning<\/em><\/strong><\/strong> See Psa 42:9<\/span> of the preceding Psalm. David left Jerusalem mourning. <\/p>\n And here again, while we contemplate God, in all cases of the members of Christ’s body, as the God of their strength, all-sufficient and all-effectual to save; we may still, in a more peculiar manner, behold Jehovah as the strength of the Redeemer in the days of his flesh, carrying him, agreeably to his covenant engagements, through all his trials. Psa 89:19-21<\/span> .<\/p>\n Psa 43:2 For thou [art] the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy?<\/p>\n Ver. 2. For thou art the God of my strength<\/strong> ] As being in covenant with me, both offensive and defensive. In the Lord Jehovah is a Rock of ages, or everlasting strength, Isa 26:4<\/span> , for God of my strength, Psa 42:9<\/span> , is my rock. <\/p>\n <\/p>\n Why go I mourning<\/strong> ] See Psa 42:9<\/span> .<\/p>\n my strength = my refuge, or my defending God. <\/p>\n dost = didst. <\/p>\n cast. off. See Psa 44:8. <\/p>\n the enemy = an enemy. <\/p>\n the God: Psa 28:7, Psa 140:7, Exo 15:2, Isa 40:31, Isa 45:24, Zec 10:12, Eph 6:10, Phi 4:13 <\/p>\n why dost: Psa 71:9, Psa 77:7, Psa 94:14, 1Ch 28:9 <\/p>\n why go: Psa 42:9 <\/p>\n Reciprocal: 2Sa 15:12 – the people 2Sa 15:30 – and wept as he went up 1Ch 16:27 – strength Job 29:5 – the Almighty Job 30:28 – General Job 35:9 – they make Psa 27:1 – strength Psa 38:6 – mourning Psa 44:9 – General Psa 51:11 – Cast Psa 54:1 – judge Psa 55:2 – I mourn Psa 88:14 – Lord Psa 94:3 – Lord Psa 94:19 – General Son 3:2 – I sought Dan 10:2 – I Daniel<\/p>\n God had apparently deserted His servant who relied on Him for strength. His enemy had the upper hand.<\/p>\n For thou [art] the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy? 2. the God of my strength ] Or, my stronghold God: my natural refuge and protector. Cp. Psa 18:2; Psa 42:9. But facts seem to contradict faith, and the expostulation … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 43:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14580","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14580","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14580"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14580\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14580"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14580"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14580"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Is it because I am not really fighting against him? Am I doing my best, or only allowing religion to be a sentiment, a dream, and not a real stern battle?<\/p>\n
II. <\/strong>Is it because I am only fighting a part of the enemy? Prince Rupert, at the battles of Edgehill and Marston Moor, was utterly defeated because he concentrated all his strength on one wing of the enemy, heedless of the other. So is it often with Christians.<\/p>\n
III. <\/strong>Is it because I am fighting too exclusively my own battle? When cholera threatens, men look to the sanitary conditions, not of their own house merely, but of the neighbourhood round. Christians, too, often think only of their own souls and not of others.<\/p>\n
IV. <\/strong>Is it because I am fighting too much in my own strength? The late Isaac Taylor, the engraver, was a very holy but a very poor man, and had much to try him; it was his wont to retire for an hour each day for communion with God. So he won, and so must we win, spiritual victory. (Joseph Ogle.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"