*Minor differences ignored. Grouped by changes, with first version listed as example.
Wherefore, O Jehovah! wilt thou reject my soul? These lamentations at first sight would seem to indicate a state of mind in which sorrow without any consolation prevailed; but they contain in them tacit prayers. The Psalmist does not proudly enter into debate with God, but mournfully desires some remedy to his calamities. This kind of complaint justly deserves to be reckoned among the unutterable groanings of which Paul makes mention in Romans 8:26. Had the prophet thought himself rejected and abhorred by God, he certainly would not have persevered in prayer. But here he sets forth the judgment of the flesh, against which he strenuously and magnanimously struggled, that it might at length be manifest from the result that he had not prayed in vain. Although, therefore, this psalm does not end with thanksgiving, but with a mournful complaint, as if there remained no place for mercy, yet it is so much the more useful as a means of keeping us in the duty of prayer. The prophet, in heaving these sighs, and discharging them, as it were, into the bosom of God, doubtless ceased not to hope for the salvation of which he could see no signs by the eye of sense. He did not call God, at the opening of the psalm, the God of his salvation, and then bid farewell to all hope of succor from him. The reason why he says that he was ready to die [1] from his youth, (verse 15,) is uncertain, unless it may be considered a probable conjecture that he was severely tried in a variety of ways, so that his life, as it were, hung by a thread amidst various tremblings and fears. Whence also we gather that God's wraths and terrors, of which he speaks in the 16th verse, were not of short continuance. He expresses them in the 17th verse as having encompassed him daily. Since nothing is more dreadful than to conceive of God as angry with us, he not improperly compares his distress to a flood. Hence also proceeded his doubting. [2] for a sense of the divine anger must necessarily have agitated his mind with sore disquietude. But it may be asked, How can this wavering agree with faith? It is true, that when the heart is in perplexity and doubt, or rather is tossed hither and thither, faith seems to be swallowed up. But experience teaches us, that faith, while it fluctuates amidst these agitations, continues to rise again from time to time, so as not to be overwhelmed; and if at any time it is at the point of being stifled, it is nevertheless sheltered and cherished, for though the tempests may become never so violent, it shields itself from them by reflecting that God continues faithful, and never disappoints or forsakes his own children.
1 - "C'est, se cachent." -- Fr. marg. "That is, hide themselves." Walford reads, "The darkness of death is my associate;" on which he has the following note: -- "The darkness of death. I take this literally to mean, My acquaintance, or he that knoweth me, is darkness personified:' -- orcus, abaddon."
2 - The original word for "ready to die" is gv, goveang It is literally, I labour, or pant for breath, I breathe with pain and difficulty, as a person in great affliction and distress. The verb sometimes signifies to expire; but it does not so strictly express as imply death, from the obstruction of breathing that accompanies it. (See Parkhurst's Lexicon, gg, 1, 2.)
Lord, why castest thou off my soul? - Why dost thou forsake or abandon me? Why is it that thou dost not interpose, since thou hast all power, and since thou art a God of mercy? Why dost thou not deliver me from my troubles? How often are good people constrained to ask this question! How often does this language express exactly what is passing in their minds! How difficult, too, it is to answer the question, and to see why that God who has all power, and who is infinitely benevolent, does not interpose to deliver his people in affliction! The answer to this question cannot be fully given in this world; there will be an answer furnished doubtless in the future life.
Why hidest thou thy face from me? - Why dost thou not lift up the light of thy countenance upon me, and show me thy favor? God seemed to turn away from him. He seemed unwilling even to look upon the sufferer. He permitted him to bear his sorrows, unpitied and alone.
Why castest thou off my soul? - Instead of my soul, several of the ancient Versions have my prayer. Why dost thou refuse to hear me, and thus abandon me to death?
Lord, why castest thou off my soul?.... Here begins his prayer, which he determined to present early in the morning, and consists of expostulations, and a representation of his distressed case: this shows that he was under soul desertion, and which was what so greatly afflicted him; imagining that his soul was cast off by the Lord, and had no more share in his affection, and was no more under his care, and in his sight: such expostulations of the saints, the church, and people of God, in a like case, are elsewhere met with, Psalm 43:3 and may be applied to Christ, when his soul was exceeding sorrowful unto death, and was made an offering for sin; and particularly when he was forsaken by his Father: the Targum is,
"why hast thou forsaken my soul?''
and rises the word "sabachtha", which Christ did when on the cross, Matthew 27:46, the Septuagint version is,
"wherefore, O Lord, dost thou reject my prayers?''
"why hidest thou thy face from me?" which is a denial of sensible communion, a withdrawing the influences and communications of divine grace for a time; and which sometimes is the case of the best of men, as Job, David, and others; and is very grieving and distressing to them; and, for the most part, is on account of sin; it is sin which separates between God and his people, and causes him to hide his face from them, or not grant them his gracious presence: this was the case of Christ, who knew no sin, while he was suffering for the sins of his people; see Psalm 69:17 compared with Matthew 27:46.
On the terms (Psalm 27:9; Psalm 74:1; Psalm 77:7).
*More commentary available at chapter level.