Psalms 108:11
Wilt not thou, O God, who hast cast us off? and wilt not thou, O God, go forth with our hosts?
Original Language Analysis
הֲלֹֽא
H3808
הֲלֹֽא
Strong's:
H3808
Word #:
1 of 7
not (the simple or abs. negation); by implication, no; often used with other particles
אֱ֝לֹהִ֗ים
Wilt not thou O God
H430
אֱ֝לֹהִ֗ים
Wilt not thou O God
Strong's:
H430
Word #:
2 of 7
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of
וְֽלֹא
H3808
וְֽלֹא
Strong's:
H3808
Word #:
4 of 7
not (the simple or abs. negation); by implication, no; often used with other particles
תֵצֵ֥א
go forth
H3318
תֵצֵ֥א
go forth
Strong's:
H3318
Word #:
5 of 7
to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim
Cross References
Psalms 44:9But thou hast cast off, and put us to shame; and goest not forth with our armies.2 Chronicles 13:12And, behold, God himself is with us for our captain, and his priests with sounding trumpets to cry alarm against you. O children of Israel, fight ye not against the LORD God of your fathers; for ye shall not prosper.2 Chronicles 20:15And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle is not your's, but God's.1 Samuel 17:36Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God.
Historical Context
The context of recent defeat (Psalm 60 title mentions battles with Aram and Edom) explains the reference to God 'casting off.' Yet David's question rhetorically demands restoration—the same God who withdrew must return to give victory.
Questions for Reflection
- How do you respond when circumstances suggest God has 'cast you off'—with despair or with David's expectant questioning?
- What's the difference between God's temporary discipline and permanent rejection?
- How does recognizing that 'our hosts' accomplish nothing without God going forth keep you dependent on Him?
Analysis & Commentary
Wilt not thou, O God, who hast cast us off? (הֲלֹא־אַתָּה אֱלֹהִים זְנַחְתָּנוּ, halo-attah Elohim zenachtanu)—zenach (cast off, reject, spurn) describes God's discipline, possibly referring to recent military defeats (Psalm 60 context). Yet halo-attah (is it not You?) appeals to the very God who disciplined to now restore.
Wilt not thou, O God, go forth with our hosts? (וְלֹא־תֵצֵא אֱלֹהִים בְּצִבְאוֹתֵינוּ, velo-tetze Elohim betzivoteinu)—tetze (go forth) describes God as warrior leading armies into battle. Tzivoteinu (our hosts, armies) acknowledges human forces are useless without divine presence. The question expects affirmative answer: 'Won't You, who disciplined us, now fight for us?'
David's theology allows for divine discipline without losing confidence in divine deliverance. Past rejection doesn't mean permanent abandonment. This echoes Lamentations 3:31-32: 'The Lord will not cast off forever... though He cause grief, He will have compassion.' God's discipline is redemptive, not final.