In the Masoretic Text, there is no superscription for this psalm, but the Septuagint attributes it to David. The fact that both psalms conclude with the same words indicate that they are evidently to be regarded as a unit and both parts should be attributed to the “sons of Korah.” (See Psalm 42 for comments.)

If this composition forms a unit with the preceding one (as appears to be likely), the ungodly people would be the one among whom the psalmist found himself as an exile. He pleaded for God to judge him or render justice in his behalf and to take up his cause against the impious people. Moreover, he petitioned to be delivered from a man of deceit and injustice. In this case, the designation “man” is probably to be understood in the collective sense as meaning all persons who dealt unfairly and deceitfully in order to attain base objectives.

Because he looked to the Most High as his source of safety or protection (“strength” or support, LXX), he could not understand why God had cast him off, not coming to his aid. “Why,” he pleaded, “do I walk about mourning because of enemy oppression?” (The same thought is expressed in 42:9[10].)

God’s “light” and “truth” probably denote the light of his favor or approval and his fidelity in upholding all that is right. The psalmist desired to be guided by God’s light and truth or to have the expressions of divine favor and faithfulness expressed toward him, bringing him back to the holy mountain or Zion to worship at the sanctuary or the place of the Almighty’s representative dwelling.

Confidently, the psalmist expressed himself as again being at the sanctuary. He is determined to go to the “altar of God, to God,” the source of his great rejoicing, and to praise his God to the accompaniment of a harp.

The last verse is the same as the concluding verse of the previous psalm.