Psalm 43 is a short psalm with the theme of turning towards God in times of trouble. It begins with a direct supplication to God: ‘Judge me, O God, and plead my cause’ which leads on to an increasing conviction of the power and truth of God as the psalm ends. Verse 2 has the twofold question we all tend to ask about God in times of trouble, “Why do you cast me off? “Why do I go about mourning because of the oppression of the enemy?”

The opening words ‘Judge me’ should more accurately say, ‘Judge for me’ or ‘Vindicate me’. This brings out the spiritual meaning of God judging us, because God knows everything about us and the causes of our intentions, many of which we don’t know ourselves. The Lord only ever judges for us, not against us, and even when we have set our heart on evil, the Lord knows it all, and every reason why.

Here, the speaker is sure of his devotion to God even while he experiences the deceits and lies that surround him or fill his thinking. His trust and confidence in the ‘God of my strength’ enables him to consider why his God seems to have cast him off, and seems to have left him in mourning. Spiritually, this brings out the important point that the way we understand God and his ways is of vital help to us. If we do not understand God, we will fall into thinking that God does cast us adrift or has no care for our anguish. When we are equipped with understanding, we see that this is only the appearance to us as far as we are concerned. (Arcana Caelestia 1838)

The middle verse 3 has a powerful statement which breaks through and brings answers to the previous two questions: ‘Send out Your light and Your truth!’ Let them lead me.’ This is all part of the cycle of losing sight of the Lord and coming back into his presence. It is good to notice the number of pairs of words used in this section: ‘light and truth’, ‘hill and tabernacle’, ‘altar and harp’. While paired words are a feature of singing, spiritually, this dualism is about the Lord’s good and the Lord’s truth. For us, Divine good is God and Divine truth is from God for us to see how good is the purpose of everything that God does. (Arcana Caelestia 5194)

The ‘altar’ of God stands for God as Divine good and love. The altar is the centrepiece of our worship and devotion to God. It is also the place of sacrifice and holiness as we give our life to the Lord to use. It is also the seat of mercy and our love and care for others just as the Lord loves and cares for us. (Apocalypse Explained 391.3) The ‘harp’ in the same verse stands for the Lord’s Divine truth which sounds, resonates, harmonises with us, and gives us a form, like music does, to feel the power and beauty of love and good. (Apocalypse Revealed 276)

The psalm ends with a command to us, something which is of great spiritual importance for us, “Why are you cast down, O my soul? Hope in God: for I shall yet praise Him, the help of my countenance and my God.” This direct command makes a fine close to the psalm, and spiritually it expresses the core of faith, truth, and hope, that whatever our present state, we look towards a renewed sense of the Lord with us, just as He has been in the past. It also touches well on the spiritual idea that we need to compel ourselves to live by the truth we know and not wait for the Lord to act for us. (Divine Providence 129)

323. Having every one harps, signifies confession from spiritual truths. This is evident from the signification of a "harp," as being confession from spiritual truths. This is signified by "harps," because the harp was a stringed instrument, and by such instruments spiritual things, or those that are of truth, are signified, while wind instruments signify celestial things, or those that are of good. Such things are signified by musical instruments because of their sounds, for sound corresponds to the affections; moreover in heaven affections are perceived by sounds; and because there are various affections, and various sounds are produced by musical instruments, therefore these instruments, by correspondence and consequent agreement, signify affections. In general, stringed instruments signify such things as belong to the affections of truth, and wind instruments such as belong to the affections of good; or, what is the same, some instruments belong to the spiritual class, and some to the celestial class. That sounds correspond to the affections has been made evident to me by much experience, so also musical tones; also that angels are affected in accordance with sounds and their variations; but to recite all such experience would occupy too much space. I will mention only, what is a matter of general observation, that discrete sounds excite the affections of truth, that is, those are affected by them who are in the affections of truth; while continuous sounds excite the affections of good, that is, those are affected by them who are in the affections of good. Whether you say the affections of truth or things spiritual, it is the same, or whether you say the affections of good or things celestial, it is the same. (But these things can be better comprehended from what has been related from experience respecting sounds and their correspondence with affections, in the work on Heaven and Hell 241.)

From this it can now be seen why in the Word, and especially in David, so many kinds of musical instruments are mentioned, as psalteries, harps, flutes, cymbals, timbrels, horns, organs, and others, namely, that it is because of their correspondence with the affections, and at the same time with articulations that are expressions containing things, and flowing from them.

[2] That harps especially signify the affections of truth because they excite such affections, consequently that they also signify confession made from spiritual truths with a cheerful heart, can be seen from the following passages. In Isaiah:

The new wine shall mourn, the vine shall languish, all the glad of heart shall sigh. The joy of timbrels shall cease, the noise of the merry shall leave off; the joy of the harp shall cease. They shall not drink wine with a song (Isaiah 24:7-9).

This treats of the vastation of the spiritual church, that is, of the good and truth thereof. Spiritual good, which is about to cease, is signified by "the new wine shall mourn," and "the joy of timbrels shall cease;" and that its truth is about to cease is signified by "the vine shall languish," and "the joy of the harp shall cease;" for "new wine" signifies spiritual good, and its joy is signified by the "timbrel;" and the "vine" signifies spiritual truth, and its joy is signified by the "harp." Since it is the affection of these that is about to cease, it is said, "all the glad of heart shall sigh," and "the noise of the merry shall leave off;" "gladness" and "mirth" in the Word signifying spiritual gladness and mirth, all of which are from the affections of truth and good. It is added, "they shall not drink wine with a song," because "song" signifies the testification of gladness from the affection of truth, and "wine" signifies truth.

[3] In David:

Confess unto Jehovah with the harp; sing psalms unto Him with the psaltery of ten strings. Sing unto Him a new song; play well with a loud noise. For the word of Jehovah is right; and His work is done in truth (Psalms 33:2-4).

As a "harp" signifies confession from spiritual truths, it is said, "confess unto Jehovah with the harp;" "a psaltery of ten strings" signifies the corresponding spiritual good; therefore it is said, "sing psalms unto Him upon a psaltery of ten strings;" and for the same reason also it is said, "for the word of Jehovah is right, and all His work is done in truth;" "the word of Jehovah is right" signifying the truth of good; "His work is done in truth" signifying the good of truth; the truth of good is the truth that proceeds from good, and the good of truth is the good which is produced by truth.

[4] In the same:

Send Thy light and Thy truth, let them lead me; let them bring me unto the mountain of holiness, and to Thy tabernacles, that I may confess unto Thee upon the harp, O God, my God (Psalms 43:3-4);

the "harp" evidently signifying confession from spiritual truths, for it is said "I will confess unto Thee with the harp, O God, my God;" and it is also said before, "send Thy light and Thy truth; let them lead me."

[5] In the same:

I will confess unto Thee with the instrument of psaltery, even Thy truth, O my God; unto Thee will I sing with the harp, O Holy One of Israel (Psalms 71:22).

As the "psaltery" signifies spiritual good, that is, the good of truth, and the "harp" spiritual truth, that is, the truth of good, and confession is made from each, it is said, "I will confess unto Thee with the instrument of psaltery; unto Thee will I sing with the harp."

[6] In the same:

I will sing, and I will sing psalms. Arouse me, ¹ my glory, arouse me, psaltery and harp. I will confess unto Thee, O Lord, among the nations, I will sing psalms unto Thee among the peoples (Psalms 57:7-9; 108:1-3).

Confession and glorification from the good of truth or from spiritual good, and from truth of good or from spiritual truth, are expressed in these several things, the good of truth by "singing," "being aroused by the psaltery," and "confessing among the nations;" and the truth of good by "singing psalms," "being aroused by the harp," and "singing psalms among the peoples;" for "nations" in the Word mean those who are in good, and "peoples" those who are in truth; here those in spiritual truth. It is so said because where good is spoken of, in the Word, truth also is spoken of, and this because of the marriage of these in every particular of the Word (See above, n. 238 end, 288).

[7] In the same:

Answer unto Jehovah by confession; sing psalms with the harp unto our God (Psalms 147:7).

Here also confession from spiritual good and from spiritual truth is expressed by "answer unto Jehovah by confession," and "sing psalms with the harp unto our God;" from spiritual good by "answer unto Jehovah;" and from spiritual truth by "sing psalms with the harp unto God;" "Jehovah" being used where good is treated of, and "God" where truth is treated of (See Arcana Coelestia n. 709, 732, 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167).

[8] In Ezekiel:

I will cause the noise of the songs to cease; and the voice of thy harps shall be no more heard; I will give thee to the parchedness of the cliff (Ezekiel 26:13-14).

This is said of Tyre, which signifies the church in respect to the knowledges of good and truth. Its vastation is described by these words; the vastation in respect to the knowledges of good by "I will cause the noise of thy songs to cease;" and the vastation in respect to the knowledges of truth by "the voice of harps shall be no more heard;" desolation of all truth by "I will give thee to the parchedness of the cliff;" "cliff" signifying truth, and its "parchedness" desolation.

[9] In David:

Make a loud noise unto Jehovah, all the earth; break forth, shout for joy, and sing psalms. Sing psalms unto Jehovah with the harp; with the harp, and the voice of a psalm. With trumpets and the sound of a cornet, make a loud noise before the King, Jehovah (Psalms 98:4-6).

The various kinds of affections from which the Lord is confessed and glorified are here expressed by various kinds of sounds and instruments; the various kinds of sounds in "making a loud noise," "breaking forth," "shouting for joy," and "singing psalms," and the various kinds of instruments, by "harps," "trumpets," and "cornets;" but to explain the signification of the particulars is not in place here, but only what relates to the harp. "To sing unto Jehovah with the harp, with the harp and the voice of a psalm," signifies confession from the affection of spiritual good and truth; for every affection, since it is from love, when it falls into sound, produces a sound in accord with itself; consequently from the sound that is in the speech, and in which, as it were, the expressions of speech flow, the affection of the other is heard, and thus becomes known to his companion; this is manifestly so in the spiritual world, where all sounds of speech make manifest the affections.

[10] So elsewhere in David, as the following:

Shout for joy unto God our strength; make a joyful noise to the God of Jacob. Lift up the psalm and strike the timbrel, the pleasant harp, with the psaltery. Blow the cornet at the new moon (Psalms 81:1-3).

It is good to confess unto Jehovah, and to sing psalms unto Thy name, O Most High; with an instrument of ten strings, and with the psaltery; and with resounding music on the harp (Psalms 92:1-3).

Let the sons of Zion exult in their King; let them praise His name in the dance; let them sing psalms unto Him with the timbrel and harp (Psalms 149:2-3).

Praise God with the sound of the cornet; praise Him with the psaltery and harp; praise Him with the timbrel and dance; praise Him with stringed instruments and organ. Praise Him with cymbals of soft sound; praise Him with cymbals of loud sound (Psalms 150:3-5).

[11] Because musical instruments and also dances signify varieties of joy and gladness that spring from the affections, as well as the affections themselves of the mind which their sounds excite, both singly and in combination, therefore:

David and the whole house of Israel played before Jehovah upon wooden instruments of every kind, and upon harps, and with psalteries, and with timbrels; and on sistra, and on cymbals (2 Samuel 6:5).

[12] Because the "harp" signifies confession from spiritual truths, and spiritual truths are those by which angels who are in the Lord's spiritual kingdom are affected, and which disperse the falsities of evil, and with these the spirits themselves who are in them, so:

When the evil spirit was upon Saul, David took a harp and played with his hand; and so rest was given to Saul, and the evil spirit departed from him (1 Samuel 16:23).

This was done because kings represented the Lord in respect to the spiritual kingdom, and therefore signified spiritual truths (See above, n. 31); but Saul then represented the falsities that are opposed to these truths; and these were dispersed by the sound of the harp, because the "harp" signified the spiritual affection of truth. This then took place because with the sons of Israel all things were representative and thus significative; it is otherwise at this day. From the passages here quoted it can be seen what the "harp" signifies, also in other places (as Isaiah 30:31, 32; Psalms 49:3, 4; 137:1, 2; 1 Samuel 10:5; Revelation 14:2; 18:22; Job 30:31).

[13] As most things in the Word have also a contrary meaning, so do musical instruments, in which sense they signify varieties of gladness and joy that spring from the affections of falsity and evil; thus the "harp" signifies the confession of falsity and the consequent exultation over the destruction of truth. As in Isaiah:

At the end of seventy years the song of Tyre shall be even as the song of a harlot; take a harp, walk in the city, thou harlot delivered over to forgetfulness; play elegantly, multiply the song (Isaiah 23:15-16).

"Tyre" signifies the church in respect to the knowledges of spiritual truth and good (as was said above), here the church in which these are falsified; "harlot" signifies the falsification of truth (See above, n. 141); and "to take a harp, walk in the city," "play elegantly, and multiply the song," signifies the exultation and boasting of falsity over the destruction of truth.

[14] In the same:

Woe to them that rise early in the morning that they may follow strong drink; to them that tarry until twilight till the wine inflame them. And the harp and the psaltery and the timbrel and the pipe and wine are at their feasts; but they do not look upon the work of Jehovah, and they see not the working of His hands (Isaiah 5:11-12).

Here "harp," "psaltery," "timbrel," "pipe," and also "wine," have the contrary meaning, in which they signify exultation and boastings from the falsities of evil. Such is evidently the meaning, for it is said, "Woe to them; they do not look upon the work of Jehovah, and they see not the working of His hands."

Footnotes: