Psalms · Chapter 42

V. 1. Panteth-After the enjoyment of thee in thy sanctuary.

Verse 1. As the hart panteth after the water brooks] The hart is not only fond of feeding near some water for the benefit of drinking, “but when he is hard hunted, and nearly spent, he will take to some river or brook, in which,” says Tuberville, “he will keep as long as his breath will suffer him. Understand that when a hart is spent and sore run, his last refuge is to the water; and he will commonly descend down the streame and swimme in the very middest thereof; for he will take as good heede as he can to touch no boughes or twygges that grow upon the sides of the river, for feare lest the hounds should there take sent of him. And sometimes the hart will lye under the water, all but his very nose; and I have seene divers lye so until the hounds have been upon them, before they would rise; for they are constrayned to take the water as their last refuge.”—Tuberville’s Art of Venerie, chap. xl. Lond. 4to., 1611. The above extracts will give a fine illustration of this passage. The hart feels himself almost entirely spent; he is nearly hunted down; the dogs are in full pursuit; he is parched with thirst; and in a burning heat pants after the water, and when he comes to the river, plunges in as his last refuge. Thus pursued, spent, and nearly ready to give up the ghost, the psalmist pants for God, for the living God! for him who can give life, and save from death.

Verses 1, 2. As the hart panteth — gr[t, tagnarog, brayeth: “The word is strong, and expresses that eagerness and fervency of desire, which extreme thirst may be supposed to raise in an animal almost spent in its flight from the pursuing dogs. Nothing can give us a higher idea of the psalmist’s ardent and inexpressible longing to attend the public worship of God than the burning thirst of such a hunted creature for a cooling and refreshing draught of water.” So panteth my soul after thee, O God — After the enjoyment of thee in thy sanctuary, as appears from verse 4. My soul thirsteth for God — Thirst is more vehement than hunger, and more impatient of dissatisfaction; for the living God — Him who is the eternal spring of life and comfort. This he mentions as a just cause of his thirst. He did not thirst after vain, useless idols, but after the only true and living God, who was his life, and the length of his days, Deuteronomy 30:20; without whose presence and favour David accounted himself for a dead and lost man; when shall I come and appear before God — In the place of his special presence and public worship? When, when will the happy hour return that I shall once more have access to his tabernacle, where he manifests his presence, and from which I am now driven by them who seek my life? Archbishop Sharp’s Sermons, vol. 3. p. 2.

1. As the hart panteth— “Hart,” though here construed with a feminine verb, (which would require it to be rendered hind,) should be taken as a common gender. The “hart” repeatedly stands connected with “roebuck” in the Pentateuch, (Deuteronomy 12:15, 22,) as belonging to the same family, and of the class of clean animals. It is the symbol of fleetness, of surefootedness, of timidity and innocence, Psalm 18:33; Habakkuk 3:18, 19; Song of Solomon 2:8, 9; and is here represented as hotly pursued, faint, and thirsty—an emblem of the fugitive and weary king. Water brooks—The term applies often to streams which dry up in summer. The pursued hind would pass the dry beds of such brooks with aggravated thirst at the disappointment. Job 6:15-20. So David had found treachery where he looked for fidelity, and nothing could revive him but the everliving waters of divine grace.

V. 2. Thirsteth-Not after vain useless idols, but after the only true and living God. Appear-In the place of his special presence and publick worship.

Verse 2. When shall I come] When, when shall I have the privilege of appearing in his courts before God? In the mouth of a Christian these words would import: “When shall I see my heavenly country? When shall I come to God, the Judge of all, and to Jesus, the Mediator of the new covenant?” He who is a stranger and a pilgrim here below, and feels a heart full of piety to God, may use these words in this sense; but he who feels himself here at home, whose soul is not spiritual, wishes the earth to be eternal, and himself eternal on it-feels no panting after the living God.

Verses 1, 2. As the hart panteth — gr[t, tagnarog, brayeth: “The word is strong, and expresses that eagerness and fervency of desire, which extreme thirst may be supposed to raise in an animal almost spent in its flight from the pursuing dogs. Nothing can give us a higher idea of the psalmist’s ardent and inexpressible longing to attend the public worship of God than the burning thirst of such a hunted creature for a cooling and refreshing draught of water.” So panteth my soul after thee, O God — After the enjoyment of thee in thy sanctuary, as appears from verse 4. My soul thirsteth for God — Thirst is more vehement than hunger, and more impatient of dissatisfaction; for the living God — Him who is the eternal spring of life and comfort. This he mentions as a just cause of his thirst. He did not thirst after vain, useless idols, but after the only true and living God, who was his life, and the length of his days, Deuteronomy 30:20; without whose presence and favour David accounted himself for a dead and lost man; when shall I come and appear before God — In the place of his special presence and public worship? When, when will the happy hour return that I shall once more have access to his tabernacle, where he manifests his presence, and from which I am now driven by them who seek my life? Archbishop Sharp’s Sermons, vol. 3. p. 2.

2. Thirsteth for God… the living God—Not for any gift or benefit out of God, but God himself; personal communion with him could alone meet his longing, languishing desire. Here was the source of all his greatness and prosperity as a king, or joy and delight as a human soul, and hence his first want. These expressions of longing after God have nothing to excel them for spirituality and intensity in holy Scripture. Appear before God—The sanctuary worship is here intended, as containing the most lively symbols of God, and the nearest visible approach to him.

Verse 3. My tears have been my meat day and night] My longing has been so intense after spiritual blessings, that I have forgotten to take my necessary food; and my sorrow has been so great, that I have had no appetite for any. I feel more for the honour of my God and his truth than for myself, when the idolaters, who have thy people in captivity, insultingly cry, Where is thy God?

Verses 3, 4. My tears have been my meat, &c. — That is, I am wholly given over to grief and sorrow while I hear the continual reproaches of my enemies, saying unto me, Where is thy God? — Of whom thou hast so often boasted, as of one so able and ready to help all that trust in him, and call upon him? and particularly as one engaged to thee by many great and special promises? He is departed from thee, and nowhere to be found of thee. He is either unable or unwilling to help thee, or regardless of thee. When I remember these things — Namely, my banishment from God’s presence, and my enemies’ scoffs and triumphs upon that occasion. I pour out my soul — In fervent prayer and bitter sorrows, whereby his very heart was almost melted or dissolved, and his spirits spent, and he was ready to faint away. For I had gone with the multitude — In the way to Jerusalem, according to the custom, in the company of the Israelites, who went thither in great numbers at the solemn feasts. I went with them to the house of God — Or, I led them, encouraging them by my presence and forwardness. With a multitude that kept holy-day — The feasts, or festival solemnities, which they kept holy unto the Lord.

Verse 3. Tears have been my meat. I abstained from food to indulge in grief: my sorrows have superseded the desire of food.

3. Tears have been my meat—Because their ceaseless flow mingled with his food. Psalm 80:5, and 102:9. Where is thy God—This was not the taunt of atheists or heathen, but of men who believed in the Hebrew theism, and affected to believe God had abandoned David. See Psalm 41:8, and 71:11.

V. 4. Remember-My banishment from God’s presence, and mine enemies triumphs. In me-I breathe out my sorrows and complaints to God within my own breast. The multitudes-Israelites, who went thither in great numbers. Holy-day-Or that kept the feast, the three solemn festival solemnities, which they kept holy unto the Lord.

Verse 4. When I remember these things] Or, these things I shall remember. They often occur to me, and sharpen my distressful feelings. My soul is dissolved, becomes weak as water, when I reflect on what I have had, and on what I have lost. Or, I pour out my soul to myself in deep regrets and complaints, when reflecting on these things. I once enjoyed all the ordinances of God, and now I have none. I once had the joyous communion of saints in God’s ordinances; but that communion no longer exists, for there are no ordinances to support it. There was a multitude to worship God in public; with these I often went: but, alas, this is no more; now there are found only a few solitary individuals who sigh for the desolations of Zion. There we had our holy days, our appointed feasts, to commemorate the wonderful works of the Lord; now there are no processions, no festivals, no joyous assemblies; all is desolation in Zion, and all is mourning in our captivity. I have endeavoured to give a general sense to this verse, but there are several difficulties in it; and different commentators and critics have given it a great variety of translations, and as many different meanings. My plan will not permit me to follow them. Much may be seen in Dr. Horsley’s work on this verse.

Verses 3, 4. My tears have been my meat, &c. — That is, I am wholly given over to grief and sorrow while I hear the continual reproaches of my enemies, saying unto me, Where is thy God? — Of whom thou hast so often boasted, as of one so able and ready to help all that trust in him, and call upon him? and particularly as one engaged to thee by many great and special promises? He is departed from thee, and nowhere to be found of thee. He is either unable or unwilling to help thee, or regardless of thee. When I remember these things — Namely, my banishment from God’s presence, and my enemies’ scoffs and triumphs upon that occasion. I pour out my soul — In fervent prayer and bitter sorrows, whereby his very heart was almost melted or dissolved, and his spirits spent, and he was ready to faint away. For I had gone with the multitude — In the way to Jerusalem, according to the custom, in the company of the Israelites, who went thither in great numbers at the solemn feasts. I went with them to the house of God — Or, I led them, encouraging them by my presence and forwardness. With a multitude that kept holy-day — The feasts, or festival solemnities, which they kept holy unto the Lord.

4. When I remember these things—It is more easy and simple to take “these things” as referring, not to what follows, as some do, but to the psalmist’s sorrow and to the cruel taunts of his enemies; and he appeals to his habit of worship in vindication of his sincerity. With the voice of joy and praise—The description here applies to their great festivals and most public occasions of worship, in which he led the procession with singing and joy,

freely placing himself among the masses, as on the removal of the ark, 2 Samuel 6:14. Kept holyday—ggj, (hhagag,) translated “kept holyday,” primarily means, to move, or dance in a circle, and thence to move in a procession, to celebrate a feast. In this last sense it is always rendered in the English version, except in 1 Samuel 30:16, where it is translated dancing. In the earlier Hebrew history dancing, which was often little else than a graceful keeping of step with the music, was, though not of Mosaic origin, an early accompaniment of their festivals, (Judges 21:19-23,) and always of public celebrations of victory. Exodus 15:20; 2 Samuel 6:14; see also on Psalm 68:11, 25. From a too literal construction of David’s words it has been supposed by some that he introduced dancing at the great festivals: but of this there is no evidence, though it reappeared in later Maccabean times. It was universal as a religious ceremony in heathen festivals, but never obtained any permanency among the Hebrews. In Psalm 30:11; 149:3; 150:4, a different word is used, where see notes. In the text it means no more than “the multitude, celebrating the feast,” not a “festive crowd dancing in a circle.”

V. 5. For-Heb. for the salvations of his face, for those supports, deliverances and comforts which I doubt not I shall enjoy both in his presence and sanctuary, and from his presence, and the light of his countenance.

Verse 5. Why art thou cast down, O my soul?] Bad as the times are, desolate as Jerusalem is, insulting as are our enemies, hopeless as in the sight of man our condition may be, yet there is no room for despair. All things are possible to God. We have a promise of restoration; he is as good as he is powerful; hope therefore in him.

I shall yet praise him] For my restoration from this captivity. He is the health of my soul. I shall have the light and help of his countenance, his approbation, and a glorious deliverance wrought by his right hand.

Verse 5. Why art thou cast down, O my soul — With excessive sorrow and despair. Why art thou disquieted within me? — Is there any cause that anxiety of mind should put thee into a state of such perturbation, as if all hopes of this felicity were lost for ever? Hope thou in God — Trust in him, and patiently wait upon him. For I shall yet praise him — The time will come when I shall go again to his house, and praise him for his favour toward me. For the help of his countenance — Hebrew, For the salvations of his face, for those supports, deliverances, and comforts, which, I doubt not, I shall ere long enjoy, both in his presence and sanctuary, to which he will restore me, and from his presence, and the light of his countenance, which he will graciously afford me.

5. The apostrophic address of this verse shows the highly impassioned state of the author. Cast down—Calvin says, “David here presents himself divided into two parts.” “It is the struggle,” says Perowne, “between the spirit of faith and the spirit of dejection—between the higher nature and the lower.” “It is the spirit, mighty in God, which here meets the trembling soul.”—Hengstenberg. For the help of his countenance—Hebrew, The deliverance, or salvation, of his face; that is, the deliverance which is assured by the turning of his face to me, or looking upon me, according to the Oriental custom of looking upon the suppliant as a sign of granting his request, or turning away the face as a token of denial. See note on verse 11.

V. 6. Therefore-Therefore that I may revive my drooping spirits. Remember-I will consider thy infinite mercy and power, and faithfulness. Mizar-From all the parts of the land, to which I shall be driven; whether from the parts beyond Jordan on the east: or mount Hermon, which was in the northern parts.

Verse 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.] r[xm rhm 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.

Verse 6. My soul is cast down within me — I am overcome with grief, while I am forced to hide myself in this wilderness beyond Jordan, and wander up and down on these solitary mountains, far distant from thy tabernacle; therefore — That I may revive my drooping spirits; I will remember thee from the land of Jordan — I will consider thy infinite mercy, and power, and faithfulness, and thy gracious presence in the sanctuary, from whence thou dost hear and answer all those that call upon thee. From the hill Mizar — From all the places and parts of the land to which I shall be driven; whether from the parts about, or beyond Jordan on the east; or mount Hermon, which was in the northern parts, here called Hermonim, in the plural number, because of its great extent, and many tops and parts of it called by several names.

Ver. 6. The hill Mizar; the little hill on which Zoar was built, to which Lot and his daughters fled.

6. Therefore—That is, because of my distress. From the land of Jordan—From beyond Jordan, or east of Jordan. Hermonites—Mount Hermon bounded Palestine proper on the northeast, and the Hermonites inhabited the adjacent lower lands south and southeast of the mountain. Hill Mizar—Or the small mountain. It applies to some hill of Gilead, or more probably, some peak of Anti-Lebanon. Nothing definite is known of it, but these references to place indicate that David’s flight would be northeastward if compelled to go beyond Mahanaim. The facts illustrate the faith, courage, and resolution of the king.

V. 7. Deep-One affliction comes immediately after another, as if it were called for by the former. A metaphor taken from violent and successive showers of rain; which frequently come down from heaven, as it were at the noise, or call of God’s water spouts.

Verse 7. Deep calleth unto deep] One wave of sorrow rolls on me, impelled by another. There is something dismal in the sound of the original; arwq תהום la תהום tehom el tehom kore; something like “And hollow howlings hung in air.” Thompson’s Ellenore. Or like Homer’s well known verse:—

Bh dJ akewn para qina polufloisboio qalasshv.

“He went silently along the shore of the vastly-sounding sea.” Il. i., ver. 34.

The rolling up of the waves into a swell, and the break of the top of the swell, and its dash upon the shore, are surprisingly represented in the sound of the two last words.

The psalmist seems to represent himself as cast away at sea; and by wave impelling wave, is carried to a rock, around which the surges dash in all directions, forming hollow sounds in the creeks and caverns. At last, several waves breaking over him, tear him away from that rock to which he clung, and where he had a little before found a resting-place, and, apparently, an escape from danger. “All thy waves and thy billows are gone over me;” he is then whelmed in the deep, and God alone can save him. Waterspouts] A large tube formed of clouds by means of the electric fluid, the base being uppermost, and the point of the tube let down perpendicularly from the clouds. This tube has a particular kind of circular motion at the point; and being hollow within, attracts vast quantities of water, which it pours down in torrents upon the earth. These spouts are frequent on the coast of Syria; and Dr. Shaw has often seen them at Mount Carmel. No doubt the psalmist had often seen them also, and the ravages made by them. I have seen vast gullies cut out of the sides of mountains by the fall of waterspouts, and have seen many of them in their fullest activity.

Verse 7. Deep calleth unto deep — One affliction comes immediately after another, as if it were called for, or invited by the former. This he expresses by a metaphor taken from the old flood, when the upper deep, or collection of waters in the clouds, called for the lower deep, or abyss of waters in the sea and rivers, and in the bowels of the earth; that both might unite their forces to drown the world. Thus the Chaldee understands it. Or the metaphor may be taken from the sea, when its waves rage, and deep furrows are everywhere made in it, into which ships, and the people in them, sink down, and then rise and sink again, successively and continually. At the noise of thy water-spouts — This may be understood of water-spouts, properly so called; which, according to Dr. Shaw, p. 333 of his Travels, are more frequent on the Syrian and Jewish coasts than in any other part of the Mediterranean, and could not be unknown to David and the Israelites. Or he may allude to violent and successive rains, which frequently descend from heaven at the noise or call of God’s water-spouts, the clouds; which, by their terrible thunders, and rattling noises, as it were, incite and call forth the heavy and tempestuous showers which are contained within them. But Bishop Lowth, in his 6th Prelection, translates this clause, Abyss calleth to abyss, thy cataracts roaring around. And he thinks the psalmist’s metaphor is taken from the sudden torrents of water which were wont to descend from the mountains twice in the year, and to burst through the narrow valleys of that hilly country, from the periodical rains, and the melting of the snows of Lebanon and the neighbouring mountains, in the beginning of the summer, and causing the river Jordan to overflow all its banks. All thy waves and billows are gone over me — That is, are gone over my head, as the verb wrb[, gnabaru, is used Psalm 38:4. They do not lightly sprinkle me, but almost overwhelm me. Thus Bishop Lowth, All thy waves and waters have overwhelmed me. The meaning is, Thou hast sent one sharp trial or affliction upon me after another.

Ver. 7. Deep calleth unto deep at the noise of thy waterspouts. Waterspouts at sea are very analogous to whirlwinds on land. They are never noticed but in dark and rainy weather. They are seen from the deck of a ship to arise in the midst of a thick cloud as dark pillars; and if very near, in colour they resemble that of smoke when it issues from wet straw; but at a distance, the colour resembles a little thick cloud with tremendous rain. In these pillars the water ascends with a hissing gentle noise, and in their whirl they cast the spray around, but much slower than the dust in a whirlwind. When the thick column of vapour has reached a certain height, and becomes too heavy for the electric fluid, or the whirling current of air which it rolls, the head of the column begins to settle, and gives the form of a trumpet to the pillar of vapour. Sometimes the whole column inclines away, leaning towards the surface of the sea; and when several have been seen at once, they will sometimes cross each other like the letter X; but still slowly rolling, and apparently not swifter than the clouds. If one of these happen to touch a ship, it washes the deck with a torrent of water fresh as the rain, and not unfrequently endangers the sails and rigging by its weight and motion. Hence ships endeavour to avoid them, or fire a cannon shot into the midst of the cloud. Mr. John Daniel, of Coverack, observed one near the Lizard point, which had a very massy and inclined column; and it rolled in the clouds with a velocity which, in his opinion, would have completely stripped any ship of its rigging. Thus they who do business on great waters, see the wonderful works of the Lord. When they fall on the land, they sometimes devastate fields and houses in their course.

7. Waterspouts—The word naturally refers us to a water fall, or cataract; the idea is that of noisy, rushing waters, which call or echo to each other. David now lay encamped on the east of Jordan, (2 Samuel 17:22,) within hearing of some of the rapids of that river, of which there are twenty seven between the Sea of Galilee and the Dead Sea. (Lt. Lynch.) To the nightly roar of these an answer might have been given by some mountain torrents on the side of Gilead, east of the royal tent. Thus was deep calling unto deep, their solemn chiming symphonizing with the sombre feelings of the king. The word rendered “deep,” though ordinarily applicable only to the ocean, may fitly be used here, where the feelings and the imagination hold sway. Waves and… billows—Probably, breakers and billows, as the word for “waves” comes from a verb signifying to break.

V. 8. Command-Will effectually confer upon me. Loving-kindness-His blessings, the effects of his loving-kindness.

Verse 8. The Lord will command] Every day the Lord will give an especial commission to his loving-kindness to visit me. During the night I shall sing of his mercy and goodness; and alternately mingle my singing with prayer for a continuance of his mercy, and for power to make the best use of these visitations.

Verses 8, 9. Yet the Lord will command — Will effectually provide and confer upon me; his lovingkindness — His blessings, the effect of his lovingkindness, which God is often said to command. In the day-time, and in the night — Both day and night, that is, continually. His song shall be with me — I shall have constant cause for singing and praising God for his loving-kindness. And my prayer shall be unto the God of my life — The giver and preserver of my life from time to time. I will boldly and believingly direct my prayers to him, of whose readiness to hear and help me I have had such ample experience. I will say unto God my rock — I will expostulate the case with him, who hath formerly been a sure refuge to me; Why hast thou forgotten me? — Why dost thou now seem quite to neglect and forget me? Why go I mourning? — Why dost thou leave me in this mourning state, and not succour me speedily?

8. In the daytime, and in the night—Faith here rallies. God shall command, or make sure, confirm, his mercy to me by day, and in the night his song shall be with me; a picture of unintermitted trust, prayer, and praise. “His song” means a song concerning Him, as celebrating his glorious attributes and acts. While God makes sure his mercy, David is ceaseless in praise and confidence.

Verse 9. I will say unto God my rock] God, my Fortress and Support. Why hast thou forgotten meat] This and the following verse is badly pointed in our Bibles: “Why go I mourning as with a sword in my bones because of the oppression of the enemy? Mine enemies reproach me daily, while they say unto me, Where is thy God?” See on Psalm 42:3. Their reproaches are to my soul as cutting and severe as a sword thrust into my body, and separating between my bones; because these reproaches are intended to fall on thee, my God, as if thou hadst not power to save us from the hands of our oppressors.

Verses 8, 9. Yet the Lord will command — Will effectually provide and confer upon me; his lovingkindness — His blessings, the effect of his lovingkindness, which God is often said to command. In the day-time, and in the night — Both day and night, that is, continually. His song shall be with me — I shall have constant cause for singing and praising God for his loving-kindness. And my prayer shall be unto the God of my life — The giver and preserver of my life from time to time. I will boldly and believingly direct my prayers to him, of whose readiness to hear and help me I have had such ample experience. I will say unto God my rock — I will expostulate the case with him, who hath formerly been a sure refuge to me; Why hast thou forgotten me? — Why dost thou now seem quite to neglect and forget me? Why go I mourning? — Why dost thou leave me in this mourning state, and not succour me speedily?

9. I will say unto God—That is, in order to bring about the deliverance just assured, “I will say,” etc. He will urge his cause to this end.

V. 10. As-As a sword, which cutteth the very bones, so painful are their reproaches.

Verse 10. As with a sword in my bones — Or, in my body, the bones being often put for the body, whereof they are a very considerable part. Or, as a sword which pierceth and cutteth my flesh even to the bones, and cutteth or breaketh the very bones also. So painful and vexatious are their reproaches. While they say, Where is thy God? — What is become of thy God. in whom thou trustedst? Why does he make no more haste to send thee deliverance?

10. With a sword in my bones—The reproaches of my enemies pierce me to the bones like a dagger, or they are as a crushing “in my bones.”

Verse 11. Why art thou cast down] There is no reason why thou shouldst despair. God will appear and release thee and thy brother captives and soon thy sighing and sorrowing shall flee away.

Who is the health of my countenance] As a healthy state of the constitution shows itself in the appearance of the face; God will so rejoice thy heart, heal all thy spiritual maladies, that thy face shall testify the happiness that is within thee.

There is a curious gloss on the first verse of this Psalm in my old Psalter, which I cannot withhold from the reader. The author translates and paraphrases the verse thus:—

Trans. Als the Hert yernes til the welles of waters; so my saule yernes til the God. Par. This Psalm es al of perfite men, that er brinnand in the flamme of Goddes luf, and passes in til the contemplatyf lif: and tharfore it es sungen in the office of the dede men: for than haf thai, that thai yearned; that es, the syght of God. Far thi, sais he, als the Hert that has eten the nedder, gretely yernes to com til the welles of waters for to drynk and wax yong opayne: so destroyed in me vices and unclennes, my saule desyres with brinnand yernyng, to come til the God.

Ælian, Appian, Aristotle, Nicander, and Pliny, all inform us that one cause why the hart thirsts for the waters is, that they eat serpents, and that the poison of them diffused through their entrails produces a burning heat and fever, to ease and cure themselves of which they have recourse to water. Many of the fathers tell the same tale, and from them the paraphrast in the old Psalter has borrowed what is inserted above: “Like as the hart, which has eaten the adder, greatly longs to come to the fountains of water to drink, that he may grow young again.” The hart is undoubtedly a cunning animal; but it would be as difficult to believe that he eats serpents as it would be to believe that he seeks for and eats the fresh water crab or cray fish, in order to cure and make him grow young again, as Eusebius, Didymus, Theodoret, Jerome, Epiphanies, Gregory Nyssen, and others of the primitive fathers gravely inform us.

Verse 11. Why art thou cast down, &c. — See note on verse 5. Who is the health of my countenance — Hebrew, The salvations of my face: which will make my face to shine, and my countenance cheerful, which supposes the gladness of the heart and the bettering of his condition. And my God — As he formerly was, so he is still, and ever will be; and will assuredly show himself to be my God, although, for a season, he may hide his face, or withdraw his help from me.

11. Why art thou cast down, O my soul—The refrain is repeated from ver. 5, where see note. Whether we take vpn, (soul,) here as distinct from jwr, (spirit,) according to the later Greek trichotomy, or consider the former as synonymous with the latter, in either case, and from the very design of the apostrophe, we have here the highest proof of a nature in man superior to the organic or psychical, rising by faith in God victorious over all infirmities and disasters of the latter, as its nature and existence are distinct from and independent of it. It is the spiritual and immortal nature asserting its superiority over the instinctive and perishable. Health of my countenance—Hebrew, Deliverance, or salvation, of my face. The word rendered “health,” here, is the same as is rendered “help” in verse 5, where also we have “his” (God’s) countenance, instead of “my” countenance, as here. That is, in verse 5 God turns his face towards David as a token and pledge of his delivering grace, and this revives and gladdens the countenance of the suppliant. The language is strongly oriental.