42:6-11 The way to forget our miseries, is to remember the God of our mercies. David saw troubles coming from God's wrath, and that discouraged him. But if one trouble follow hard after another, if all seem to combine for our ruin, let us remember they are all appointed and overruled by the Lord. David regards the Divine favour as the fountain of all the good he looked for. In the Saviour's name let us hope and pray. One word from him will calm every storm, and turn midnight darkness into the light of noon, the bitterest complaints into joyful praises. Our believing expectation of mercy must quicken our prayers for it. At length, is faith came off conqueror, by encouraging him to trust in the name of the Lord, and to stay himself upon his God. He adds, And my God; this thought enabled him to triumph over all his griefs and fears. Let us never think that the God of our life, and the Rock of our salvation, has forgotten us, if we have made his mercy, truth, and power, our refuge. Thus the psalmist strove against his despondency: at last his faith and hope obtained the victory. Let us learn to check all unbelieving doubts and fears. Apply the promise first to ourselves, and then plead it to God.

Verse 11. - Why art thou cast down (or, bowed down), O my soul? and why art thou disquieted within me! hope thou in God: for I shall yet praise him. Thus far is identical with ver. 5; but what follows is slightly different: who is the health of my countenance, and my God, instead of "for the help (health?) of his countenance." Most commentators assimilate the text in ver. 5 to that of the present verse, which can be effected by a mere alteration of the pointing; but Hengstenberg, Kay, Professor Alexander, and others regard the variant forms as preferable.

Why art thou cast down, O my soul?.... The same expostulation as in Psalm 42:5; and so is what follows,

and why art thou disquieted within me? and the same argument and means are made use of to remove dejection and disquietude;

hope thou in God; for I shall yet praise him; See Gill on Psalm 42:5; to which is added a new argument, taken from the grace and goodness of God, and covenant interest in him;

who is the health of my countenance, and my God; as the bodily health of man is seen in the countenance, and for the most part to be judged of by it; so is the spiritual health of the saints, and which they have from the Lord; when he, as the sun of righteousness, arises upon them with healing in his wings, he, by his gracious presence, makes their countenances cheerful, fills them with joy unspeakable and full of glory, and causes them to lift up their heads with an holy boldness and confidence, and without shame and fear: or as it may be rendered, who "is the salvations of my countenance" (o); that is, who is or will be the author of full and complete salvation to me; which will be so public and open, so clear and manifest, as to be beheld by myself and others; and this the psalmist mentions, in order to remove his present dejections; and besides, this God of salvation he believed was his covenant God, and would be so even unto death; and therefore he had no just reason to be dejected and disquieted.

(o) "salutes", Pagninus, Montanus, Cocceius, Michaelis.

11. This brings on a renewed self-chiding, and excites hopes of relief.

health—or help.

of my countenance—(compare Ps 42:5) who cheers me, driving away clouds of sorrow from my face.

my God—It is He of whose existence and favor my foes would have me doubt.

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