Catholic Commentary
Refrain of Hope: Trust Over Despair
5Why are you in despair, my soul? Why are you disturbed within me? Hope in God! For I shall still praise him: my Savior, my helper, and my God.
Psalms 43:5 presents the psalmist interrogating his own soul about its despair while asserting faith that he will praise God again. The passage reiterates a refrain from Psalms 42, treating deep emotional anguish as a reasonable condition to be questioned rather than passively accepted, ultimately resolving to hope in God's saving presence.
The soul's refusal to let despair speak the final word — a rhetorical question that rewires the will toward hope.
Catholic tradition reads Psalm 43:5 through at least three interrelated lenses.
The Augustinian Interior Dialogue. St. Augustine's Expositions on the Psalms treats this refrain as the paradigm of the soul's conversation with itself in the school of faith. For Augustine, the act of the soul questioning its own despair is the beginning of ordo amoris — rightly ordered love — being restored. Despair, Augustine argues, is fundamentally a disorder of hope: the soul has fixed its longing on something finite (the Temple, the homeland, the consolation of worship) and, finding it absent, collapses. The refrain corrects this by redirecting: "hope in God," not in God's gifts. This anticipates the Catechism's teaching that hope is a theological virtue directed to God Himself as "the source of all good" (CCC 1817).
The Typological Reading: Christ in Gethsemane. The Church Fathers, including Hilary of Poitiers and Cassiodorus, hear in this refrain the voice of Christ assuming human anguish in His passion. The rhetorical question — why this desolation? — resonates with the cry of Psalm 22:1 ("My God, my God, why have you forsaken me?") which Jesus utters on the Cross. Yet as Christ's cry on the Cross does not end in abandonment but in the Father's vindication, so this refrain does not end in despair but in praise. The Catechism affirms that "the Son of God... suffered death and is now glorified, comes every day to take up his abode with us" (CCC 2598). The refrain thus becomes a participation in Christ's own paschal movement from desolation to hope.
The Virtue of Hope Against Presumption and Despair. The Catechism identifies despair as a sin against the virtue of hope (CCC 2091) — not the experience of desolation, which is involuntary and can be holy, but the consent to despondency as if God were absent or powerless. Psalm 43:5 is the scriptural antidote: it models the act of will by which the faithful soul refuses that consent. St. Thomas Aquinas (ST II-II, q. 20) distinguishes between tristitia (sorrow, which is legitimate) and acedia (spiritual sloth/despair, which is sinful). The psalmist experiences the former but actively resists the latter — a distinction of enormous pastoral weight.
The Liturgical Dimension. In the Traditional Roman Rite, Psalm 42 (43 in the Hebrew) is prayed by the priest at the foot of the altar in the prayers before Mass. The refrain of Psalm 43:5 thus frames the entire Eucharistic action: the priest enters the celebration having already rehearsed the soul's movement from desolation to hope, preparing to stand before the "altar of God, who gives joy to my youth" (Ps 43:4).
Contemporary Catholic life offers no shortage of occasions for the soul to "bow down" — chronic illness, the erosion of faith in families, the scandal of sin within the Church, the isolation of a secularized culture that mocks belief. What Psalm 43:5 offers the Catholic today is not a technique for feeling better but a practice: the deliberate, verbal act of questioning one's own despair. St. John Paul II, in Salvifici Doloris, wrote that suffering is never the last word in the Christian life because it is always encompassed by the Paschal Mystery.
Concretely, this psalm invites the practice of what spiritual directors in the Ignatian tradition call agere contra — acting against the disordered movement. When anxiety or desolation rises, the Catholic can literally pray this verse aloud, making the soul's question their own: Why are you in despair? This is not denial of pain but an act of theological memory — recalling who God has been and therefore who He will be. The Liturgy of the Hours, which incorporates this psalm, provides a daily structural anchor for exactly this practice, embedding the refrain of hope into the rhythm of Christian time.
Commentary
Verse 5: "Why are you in despair, my soul? And why have you become disturbed within me? Hope in God, for I shall again praise Him, the help of my countenance and my God."
This verse is, word for word, the refrain that has already appeared at Psalm 42:5 and 42:11 — a deliberate literary and liturgical repetition that frames the twin psalms (42–43) as a single unified poem. Ancient manuscripts and many Fathers read Psalms 42 and 43 as one composition, a fact reflected in the absence of a superscription over Psalm 43 in the Hebrew. Understanding this unity is crucial: the refrain does not signal mere repetition but escalation. Each time it is sung, the crisis has deepened — exile, taunting enemies, abandonment by God — and yet the response remains identically defiant of despair.
"Why are you in despair, my soul?" — The Hebrew תִּשְׁתּוֹחֲחִי (tishtoḥaḥi) literally means "to bow down" or "to sink low." It is the posture of collapse, the spiritual equivalent of falling prostrate not in worship but in defeat. The psalmist addresses his nefesh — his soul, his deepest self — in the second person, which creates a remarkable interior dialogue. The soul is not merely described; it is interrogated. This self-address is an act of rational faith challenging irrational despondency: why do you despair, when you know what you know about God?
"And why have you become disturbed within me?" — The word תֶּהֱמִי (tehemi) carries the sense of a roaring, churning noise — the same word used of tumultuous seas and raging crowds. The psalmist acknowledges that his inner life is turbulent, not placid. Catholic interpretation does not require us to pretend inner peace we do not feel; rather, it insists we bring that turbulence before God with faith. The question "why?" is not despair doubling down — it is reason reasserting itself over raw emotion.
"Hope in God" — The imperative הוֹחִילִי (hoḥili) is a command the soul issues to itself. The Hebrew root yaḥal denotes a hope that involves active, patient waiting — not passive resignation but tenacious expectation. The Septuagint renders it ἔλπισον ἐπὶ τὸν θεόν, and this Greek rendering saturated patristic commentary. Augustine especially notes that this hoping is ordered — it is directed not to circumstances changing, not to enemies being defeated, but to God Himself.
"For I shall again praise Him, the help of my countenance and my God" — The phrase "help of my countenance" (Hebrew: , yeshu'ot panav) is better rendered "salvations of His face" or "the saving presence of His face." The psalmist's hope is ultimately theophanic — it is the desire to God, to dwell in His presence (cf. Ps 42:2, "my soul thirsts for God, the living God; when shall I come and appear before God?"). The entire arc of the double psalm moves from longing for the Temple and God's presence, through desolation and enemy mockery, to this final affirmation: God's face — His personal, attentive, saving presence — is both the cause of praise and the content of hope. The refrain does not resolve the suffering; it resolves the soul's toward the suffering.