John Calvin Commentary Psalms 42:5

"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 [For] the help of his countenance." — Psalms 42:5 (ASV)

O my soul! why are you cast down? From this it appears that David contended strongly against his sorrow, lest he yield to temptation. But what we should chiefly observe is that he had experienced a strong and bitter contest before he obtained the victory over it; or we might rather say, that he was not delivered from it after one alarming assault, but was often called upon to enter into new scenes of conflict.

It should not surprise us that he was so much disquieted and cast down, since he could not discern any sign of the divine favor towards him. But David here represents himself as if he formed two opposing parties. Insofar as, in the exercise of faith, he relied upon the promises of God, being armed with the Spirit of invincible fortitude, he set himself in opposition to the affections of his flesh to restrain and subdue them; and, at the same time, he rebuked his own cowardice and weakness of heart.

Moreover, although he carried on war against the devil and the world, yet he does not enter into open and direct conflict with them but rather regards himself as the enemy against whom he chiefly desires to contend. And doubtless, the best way to overcome Satan is not to go out of ourselves but to maintain an internal conflict against the desires of our own hearts.

However, it should be observed that David confesses that his soul was cast down within him. For when our infirmities rise up in vast array and, like the waves of the sea, are ready to overwhelm us, our faith seems to us to fail, and, as a consequence, we are so overcome by mere fear that we lack courage and are afraid to enter into the conflict.

Therefore, whenever such a state of indifference and faint-heartedness seizes upon us, let us remember that to govern and subdue the desires of our hearts, and especially to contend against the feelings of distrust which are natural to all, is a conflict to which the godly are often called.

But here two evils are specified which, however apparently different, yet assail our hearts at the same time: the one is discouragement, and the other disquietude. When we are quite downcast, we are not free from a feeling of disquietude, which leads us to murmur and complain. The remedy for both of them is added here: hope in God, which alone, first, inspires our minds with confidence in the midst of the greatest troubles and, second, through the exercise of patience, preserves them in peace.

In what follows, David very well expresses the power and nature of hope by these words, I shall yet praise him; for it has the effect of elevating our thoughts to the contemplation of the grace of God when it is hidden from our view. By the term yet, he confesses that for the present, and insofar as the praises of God are concerned, his mouth is stopped, since he is oppressed and shut up on all sides.

This, however, does not prevent him from extending his hope to some future distant period; and, in order to escape from his present sorrow and, as it were, get beyond its reach, he promises himself what as yet there was no appearance of obtaining. Nor is this an imaginary expectation produced by a fanciful mind; but, relying upon the promises of God, he not only encourages himself to cherish good hope but also promises himself certain deliverance.

We can only be competent witnesses to our fellow believers of the grace of God when, first, we have borne testimony to it to our own hearts. What follows, The helps of his countenance, may be differently interpreted. Commentators, for the most part, supply the word for: so that, according to this view, David here expresses the matter or cause of thanksgiving—that yet he would give praise or thanks to God for the help of his countenance. This interpretation I readily admit.

At the same time, the sense will not be inappropriate if we read the terms separately, thus: helps or salvations are from the countenance of God; for as soon as he is pleased to look upon his people, he sets them in safety. The countenance of God is taken for the manifestation of his favor. His countenance then appears serene and gracious to us, while, on the contrary, adversity, like intervening clouds, darkens or obscures its benign aspect.