Text -- Psalms 44:15-26 (NET)

44:15 All day long I feel humiliated and am overwhelmed with shame, 44:16 before the vindictive enemy who ridicules and insults me. 44:17 All this has happened to us, even though we have not rejected you or violated your covenant with us. 44:18 We have not been unfaithful, nor have we disobeyed your commands. 44:19 Yet you have battered us, leaving us a heap of ruins overrun by wild dogs; you have covered us with darkness. 44:20 If we had rejected our God, and spread out our hands in prayer to another god, 44:21 would not God discover it, for he knows one’s thoughts? 44:22 Yet because of you we are killed all day long; we are treated like sheep at the slaughtering block. 44:23 Rouse yourself! Why do you sleep, O Lord? Wake up! Do not reject us forever! 44:24 Why do you look the other way, and ignore the way we are oppressed and mistreated? 44:25 For we lie in the dirt, with our bellies pressed to the ground. 44:26 Rise up and help us! Rescue us because of your loyal love!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 44:16

Who executeth both God's and his own vengeance upon me.

Wesley: Psa 44:17

Although we cannot excuse ourselves from many other sins, yet through thy grace we have kept ourselves from apostacy and idolatry, notwithstanding all examples and provocations.

Wesley: Psa 44:18

From thy worship to idols.

Wesley: Psa 44:19

By inflicting upon us one breach after another, thou hast at last brought us to this pass.

Wesley: Psa 44:19

A place extremely desolate, such as dragons love, Isa 13:21-22, and therefore full of horror, and danger.

Wesley: Psa 44:19

With deadly horrors and miseries.

Wesley: Psa 44:22

Because we are constant in thy worship, which they abhor.

Wesley: Psa 44:25

Our persons.

Wesley: Psa 44:25

We are not only thrown down to the earth, but we lie there like dead carcases.

JFB: Psa 44:15

Blushes in disgrace.

JFB: Psa 44:16

Its cause, the taunts and presence of malignant enemies (Psa 8:2).

JFB: Psa 44:17-19

Were still God's people.

JFB: Psa 44:18

Turned aside from God's law.

JFB: Psa 44:19

Crushed.

JFB: Psa 44:19

Desolate, barren, rocky wilderness (Psa 63:10; Isa 13:22),

JFB: Psa 44:19

(Compare Psa 23:4).

JFB: Psa 44:20-21

A solemn appeal to God to witness their constancy.

JFB: Psa 44:20-21

Gesture of worship (Exo 9:29; Psa 88:9).

JFB: Psa 44:22

Their protracted sufferings as God's people attests the constancy. Paul (Rom 8:36) uses this to describe Christian steadfastness in persecution.

JFB: Psa 44:23-26

This style of addressing God, as indifferent, is frequent (Psa 3:7; Psa 9:19; Psa 13:1, &c.). However low their condition, God is appealed to, on the ground, and for the honor, of His mercy.

Clarke: Psa 44:17

Yet have we not forgotten thee - These are bold words; but they must be understood in a qualified sense. We have not apostatized from thee, we have not fallen into idolatry. And this was strictly true: the charge of idolatry could never be brought against the Jewish nation from the time of the captivity, with sufficient evidence to support it.

Clarke: Psa 44:19

Thou hast sore broken us in the place of dragons - Thou hast delivered us into the hands of a fierce, cruel, and murderous people. We, as a people, are in a similar state to one who has strayed into a wilderness, where there are no human inhabitants; who hears nothing round about him but the hissing of serpents, the howling of beasts of prey, and the terrible roaring of the lion; and who expects every moment to be devoured.

Clarke: Psa 44:20

If we have forgotten the name of our God - That name, יהוה Jehovah , by which the true God was particularly distinguished, and which implied the exclusion of all other objects of adoration

Clarke: Psa 44:20

Or stretched out our hands - Made supplication; offered prayer or adoration to any strange god - a god that we had not known, nor had been acknowledged by our fathers. It has already been remarked, that from the time of the Babylonish captivity the Jews never relapsed into idolatry. It was customary among the ancients, while praying, to stretch out their hands towards the heavens, or the image they were worshipping, as if they expected to receive the favor they were asking.

Clarke: Psa 44:21

Shall not God search this out? - We confidently appeal to the true Good, the searcher of hearts, for the truth of this statement.

Clarke: Psa 44:22

For thy sake are we killed all the day long - Because of our attachment to thee and to thy religion, we are exposed to continual death; and some of us fail a daily sacrifice to the persecuting spirit of our enemies, and we all carry our lives continually in our hands. In the same state were the primitive Christians; and St. Paul applies these words to their case, Rom 8:36.

Clarke: Psa 44:23

A wake, why steepest thou, O Lord? - That is, Why dost thou appear as one asleep, who is regardless of the safety of his friends. This is a freedom of speech which can only be allowed to inspired men; and in their mouths it is always to be figuratively understood.

Clarke: Psa 44:24

Wherefore hidest thou thy face - Show us the cause why thou withdrawest from us the testimony of thy approbation.

Clarke: Psa 44:25

Our soul is bowed down - Our life is drawing near to the grave. If thou delay to help us, we shall become extinct.

Clarke: Psa 44:26

Arise for our help - Show forth thy power in delivering us from the hands of our enemies

Clarke: Psa 44:26

Redeem us - Ransom us from our thraldom

Clarke: Psa 44:26

For thy mercies’ sake - למען חסדך lemaan chasdecha , On account of thy mercy. That we may have that proper view of thy mercy which we should have, and that we may magnify it as we ought to do, redeem us. The Vulgate has, Redime nos, propter nomen tuum, "Redeem us on account of thy name;"which the old Psalter thus paraphrases: "Help us in ryghtwysness, and by us (buy), that es, delyver us, that we be withouten drede; and al this for thi name Jehsu; noght for oure merite.

Calvin: Psa 44:15

15.My reproach is daily before me The Hebrew words כלהיום , col-hayom, mean all the day, and denote long continuance: but they may be understood in two ways, either for the whole or entire day, from morning to evening, or for continued succession of days. According to either of these interpretations, the meaning is, that there is no end to their misfortunes. As to the change of the number from the plural to the singular, it is not at all inconsistent that what is spoken in the name of the Church should be uttered, as it were, in the person of one man. The reason is added why they were so overwhelmed with shame, that they dared not to lift up their eyes and their face, namely, because they had no respite, but were incessantly subjected to the insolence and reproach of their enemies. Had they been allowed to hide themselves in some corner, they might have endured, as well as they were able, their calamities in secret; but when their enemies openly derided them with the greatest insolence, it served to redouble the wound inflicted upon them. They, therefore, complain that their calamities had accumulated to such an extent, that they were forced unceasingly to hear blasphemies and bitter reproaches. They describe their enemies by the epithet avengers, a term which, among the Hebrews, denotes barbarity and cruelty, accompanied with pride, as we have remarked on the 8^th Psalm

Calvin: Psa 44:17

17.All this has come upon us, etc As they have already attributed to God all the afflictions which they endured, if they should now say that they were undeservedly afflicted, it would be the same thing as to accuse God of injustice; and thus what is here spoken would no longer be a holy prayer, but rather an impious blasphemy. It is, however, to be observed, that the faithful, although in their adversities they do not perceive any obvious reason for being so dealt with, yet they rest assured of this, and regard it as a fixed principle, that God has some good reasons for treating them so severely. At the same time, it is proper to observe, that the godly do not speak in this place of the time past, but rather allege their patient endurance, which was no small token of their piety, since, in the most humble manner, they thus bowed their neck to the yoke of God. We see how the great majority of men murmur and obstinately fret against God, like refractory horses which rage furiously against their masters, and strike them with their feet. And, therefore, we know that the man who, in affliction, imposes a holy restraint upon himself, that he may not by any impatience be carried away from the path of duty, has made no inconsiderable attainments in the fear of God. It is an easy matter even for hypocrites to bless God in the time of their prosperity; but as soon as he begins to deal hardly with them, they break forth into a rage against him. Accordingly, the faithful declare that, although so many afflictions as they endured tended to turn them aside from the right path, they did not forget God, but always served him, even when he did not show himself favorable and merciful towards them. They do not, therefore, proclaim their virtues in a former and distant period of their history, but only allege, that even in the midst of afflictions they steadfastly kept the covenant of God It is well known, that long before the persecution of Antiochus, there were many abuses and corruptions which provoked the vengeance of God against them, so that, in respect of that period, they had no ground to boast of such integrity as is here described. True it is that, as we shall very soon see, God spared them, thus showing that they had been afflicted more for his name’s sake than for their own sins; but the forbearance which God exercised towards them in this respect was not sufficient to warrant them to plead exemption from guilt. We must, therefore, consider that in this place they do nothing more than allege their own patience, in that, amidst such grievous and hard temptations, they had not turned aside from the service of God. In the first place, they affirm, We have not forgotten thee: for, indeed, afflictions are, as it were, like so many clouds which conceal heaven from our view, so that God might then readily slip from our remembrance, as if we were far removed from him. They add, secondly, We have not dealt falsely in thy covenant: for, as I have said, the wickedness of men discovers itself more especially when they are tried more severely than they had anticipated. Thirdly, they declare that their heart had not turned back And, lastly, that their footsteps declined not from the paths of God. As God is daily inviting us, so our hearts must be always ready to proceed in the paths into which he calls us. Hence follows the direction of our ways; for by our outward works, and by our whole life, we testify that our heart is unfeignedly devoted to God. Instead of the translation, Nor have our steps declined, which I have given, some suggest another reading, which is not without some degree of plausibility, namely, Thou hast made our steps to decline; for, in the first place, the term תט , tet, may be so rendered; and, secondly, according to the arrangement of the words, there is no negative in this clause. As to the meaning, however, I am not at all of their opinion; for they connect this passage with that in Isa 63:17,

“O Lord, why hast thou made us to err from thy ways?”

The complaint which is here made amounts rather to this, That the faithful are like poor wretched creatures wandering in desert places, seeing God had withdrawn his hand from them. The expression, The paths of God, does not always refer to doctrine, but sometimes to prosperous and desirable events.

Calvin: Psa 44:19

19.Although thou hast broken us in the place of dragons In the Hebrew it is, For thou hast broken us, etc.; but the causal particle, כי , ki, according to the idiom of the Hebrew language, is often taken in the sense of although or when. ¹⁴⁶ And certainly it must be so rendered in this place, for these three verses are connected, and the sentence is incomplete till the end of the words, For he knoweth the secrets of the heart. The faithful repeat more largely what we have already seen, namely, that although plunged into the greatest depth of miseries, yet they continued steadfast in their resolution, and in the right way. If we consider the distressing circumstances in which they were placed, it will not appear to us a hyperbolical mode of speech, when they say that they were broken even within the depths of the sea; for by the place of dragons I understand not the deserts and solitary places, but the deepest gulfs of the sea. Accordingly, the word תנים , tannim, which others translate dragons, ¹⁴⁷ I would rather render whales, ¹⁴⁸ as it is also understood in many other places. This interpretation is obviously confirmed by the following clause, in which they complain that they had been covered with the shadow of death, which implies that they were swallowed up of death itself. Let us, however, remember, that in these words the Holy Ghost dictates to us a form of prayer; and that, therefore, we are enjoined to cultivate a spirit of invincible fortitude and courage, which may serve to sustain us under the weight of all the calamities we may be called to endure, so that we may be able to testify of a truth, that even when reduced to the extremity of despair, we have never ceased to trust in God; that no temptations, however unexpected, could expel his fear from our hearts; and, in fine, that we were never so overwhelmed by the burden of our afflictions, however great, as not to have our eyes always directed to him. But it is proper for us to notice still more particularly the style of speaking here employed by the faithful. In order to show that they still continued steadfastly in the pure service of God, they affirm that they have not lifted up their hearts or their hands to any but to the God of Israel alone. It would not have been enough for them to have cherished some confused notion of the Deity: it was necessary that they should receive in its purity the true religion. Even those who murmur against God may be constrained to acknowledge some Divinity; but they frame for themselves a god after their own pleasure. And this is an artifice of the devil, who, because he cannot at once eradicate from our hearts all sense of religion, endeavors to overthrow our faith, by suggesting to our minds these devices — that we must seek another God; or that the God whom we have hitherto served must be appeased after another manner; or else that the assurance of his favor must be sought elsewhere than in the Law and the Gospel. Since, then, it is a much more difficult matter for men, amidst the tossings and waves of adversity, to continue steadfast and tranquil in the true faith, we must carefully observe the protestation which the Holy Fathers here make, that even when reduced to the lowest extremity of distress by calamities of every kind, they nevertheless did not cease to trust in the true God.

This they express still more clearly in the following clause, in which they say, We have not stretched out our hands ¹⁴⁹ to a strange god. By these words they intimate, that, contented with God alone, they did not suffer their hopes to be divided on different objects, nor gazed around them in search of other means of assistance. Hence we learn, that those whose hearts are thus divided and distracted by various expectations are forgetful of the true God, to whom we fail to yield the honor which is due to him, if we do not repose with confidence in him alone. And certainly, in the true and rightful service of God, faith and supplication which proceeds from it hold the first place: for we are guilty of depriving him of the chief part of his glory, when we seek apart from him in the least degree our own welfare. Let us then bear in mind, that it is a true test of our piety, when, being plunged into the lowest depths of disasters, we lift up our eyes, our hopes, and our prayers, to God alone. And it only serves to demonstrate more convincingly and clearly the impiety of Popery, when, after having confessed their faith in the one true God with the mouth, its rotaries the next moment degrade his glory by ascribing it to created objects. They indeed excuse themselves by alleging, that in having recourse to Saint Christopher and other saints of their own making, they do not claim for them the rank of Deity, but only employ them as intercessors with God to obtain his favor. It is, however, well known to every one, that the form of the prayers which they address to the saints, ¹⁵⁰ is in no respects different from those prayers which they present to God. Besides, although we should yield this point to them, it will still be a frivolous excuse to pretend that they are seeking advocates or intercessors for themselves. This is as much as to say, that Christ is not sufficient for them, or rather, that his office is wholly lost sight of among them. Moreover, we should carefully observe the scope of this passage. The faithful declare, that they did not stretch forth their hands to other gods, because it is an error too common among men to forsake God, and to seek for other means of relief when they find that their afflictions continue to oppress them. So long as we are gently and affectionately treated of God we resort to him, but as soon as any adversity befalls us we begin to doubt. And if we are pressed still further, or if there be no end to our afflictions, the very continuance of them tempts us to despair; and despair generates various kinds of false confidence. Hence arises a multitude of new gods framed after the fancy of men. Of the lifting up of the hands we have spoken elsewhere.

Calvin: Psa 44:21

21.Shall not God search this out? We have here a solemn and emphatic protestation, in which the people of God dare to appeal to him as the judge of their integrity and uprightness. From this it appears, that they did not plead their cause openly before men, but communed with themselves as if they had been before the judgment-seat of God; and moreover, as a token of still greater confidence, they add, that nothing is hidden from God. Why is it that hypocrites often call God to witness, if it is not because they imagine that, by concealing their wickedness under some specious disguise, they have escaped the judgment of God? and thus they would represent the character of God to be different from what it is, as if by their deceptions they could dazzle his eyes. Whenever, therefore, we come before God, let us at the same time remember, that there is nothing to be gained by any vain pretense in his presence, inasmuch as he knows the heart.

Calvin: Psa 44:22

22.Surely for thy sake we are killed all the day Here the faithful urge another reason why God should show mercy to them, namely, that they are subjected to sufferings not on account of crimes committed by themselves, but simply because the ungodly, from hatred to the name of God, are opposed to them. “This,” it may be said, “seems at first sight a foolish complaint, for the answer which Socrates gave to his wife was apparently more to the purpose, when, upon her lamenting that he was about to die wrongfully, ¹⁵³ he reproved her saying, That it was better for him to die innocently than from any fault of his own. And even the consolation which Christ sets forth

‘Blessed are they which are persecuted for righteousness’ sake,’
Mat 5:10,

seems to differ widely from the language here expressed by the people of God. It seems also opposed to what Peter says,

‘Yet if any man suffer as a Christian, let him not be ashamed;
but let him glorify God on this behalf.’ —1Pe 4:16,

“To this I answer, That although it is the greatest alleviation of our sorrow that the cause for which we suffer is common to us with Christ himself, yet it is neither in vain nor out of place that the faithful here plead with God that they suffer wrongfully for his sake, in order that he may the more vigorously set himself for their defense. It is right that he should have respect to the maintenance of his glory, which the wicked endeavor to overthrow, when they insolently persecute those who serve him. And from this it appears the more clearly that this psalm was composed when the people languished in captivity, or else when Antiochus laid waste the Church, because religion was at that time the cause of suffering. The Babylonians were enraged by the constancy of the people, when they perceived that the whole body of the Jews, vanquished and routed as they were, ceased not on that account to condemn the superstitions of the country; and the rage of Antiochus was wholly bent upon extinguishing entirely the name of God. Moreover, what made the thing appear more strange and difficult to bear was, that God, so far from repressing the insolence and the wrongs inflicted by the wicked, left them, on the contrary, to continue in their cruelty, and gave them, as it were, loose reins. Accordingly, the godly declare that they are killed all the day long, and that they are counted of no more value than sheep for slaughter It is, however, proper always to bear in mind, what I have already remarked, that they were not so free from all blame as that God, in afflicting them, might not justly chastise them for their sins. But whilst in his incomparable goodness he fully pardons all our sins, he yet allows us to be exposed to unmerited persecutions, that we may with greater alacrity glory in bearing the cross with Christ, and thereby become partakers with him in his blessed resurrection. We have already said, that there was no other reason why the rage of the enemy was so inflamed against them, but that the people would not revolt from the law, and renounce the worship of the true God. It now remains for us to apply this doctrine to our own circumstances; and, first, let us consider that it becomes us, after the example of the fathers, patiently to submit to the afflictions by which it is necessary to seal the confession of our faith; and, secondly, that even in the deepest afflictions we must continue to call upon the name of God and abide in his fear. Paul, however, in his Epistle to the Romans, chapter 8:36, proceeds still farther; for he quotes this not only by way of example, but also affirms that the condition of the Church in all ages is here portrayed. Thus, then, we ought to regard it as a settled point, that a state of continual warfare in bearing the cross is enjoined upon us by divine appointment. Sometimes, it is true, a truce or respite may be granted us; for God, has compassion upon our infirmity: but although the sword of persecution is not always unsheathed against us, yet, as we are the members of Christ, it behoves us always to be ready to bear the cross with him. Lest, therefore, the severity of the cross should dismay us, let us always have present to our view this condition of the Church, that as we are adopted in Christ, we are appointed to the slaughter. If we neglect to do this, the same thing will befall us which happens to many apostates; for as it is in their judgment too severe and wretched a state, even while they live, to be continually dying, to be exposed to the mockery of others, and not to have one moment free from fear, — to rid themselves of that necessity they shamefully forsake and deny Christ. In order, therefore, that weariness, or dread of the cross, may not root up from our hearts true godliness, let us continually reflect upon this, that it behoves us to drink the cup which God puts into our hands, and that no one can be a Christian who does not dedicate himself to God.

Calvin: Psa 44:23

23.Arise, O Lord! why sleepest thou? Here the saints desire that God, having pity upon them, would at length send them help and deliverance. Although God allows the saints to plead with him in this babbling manner, when in their prayers they desire him to rise up or awake; yet it is necessary that they should be fully persuaded that he keeps watch for their safety and defense. We must guard against the notion of Epicurus, who framed to himself a god who, having his abode in heaven, ¹⁵⁴ delighted only in idleness and pleasure. But as the insensibility of our nature is so great, that we do not at once comprehend the care which God has of us, the godly here request that he would be pleased to give some evidence that he was neither forgetful of them nor slow to help them. We must, indeed, firmly believe that God ceases not to regard us, although he appears not to do so; yet as such an assurance is of faith, and not of the flesh, that is to say, is not natural to us, ¹⁵⁵ the faithful familiarly give utterance before God to this contrary sentiment, which they conceive from the state of things as it is presented to their view; and in doing so, they discharge from their breasts those morbid affections which belong to the corruption of our nature, in consequence of which faith then shines forth in its pure and native character. If it is objected, that prayer, than which nothing is more holy, is defiled, when some froward imagination of the flesh is mingled with it, I confess that this is true; but in using this freedom, which the Lord vouchsafes to us, let us consider that, in his goodness and mercy, by which he sustains us, he wipes away this fault, that our prayers may not be defiled by it.

Calvin: Psa 44:25

25.For our soul is humbled to the dust The people of God again deplore the greatness of their calamities, and in order that God may be the more disposed to help them, they declare to him that they are afflicted in no ordinary manner. By the metaphors which they here employ, they mean not only that they are cast down, but also that they are crushed and laid upon the earth, so that they are not able to rise again. Some take the word soul for the body, so that there would be in this verse a repetition of the same sentiment; but I would rather take it for the part in which the life of man consists; as if they had said, We are cast down to the earth, and lie prostrate upon our belly, without any hope of getting up again. After this complaint they subjoin a prayer, (verse 26,) that God would arise for their help By the word redeem they mean not ordinary kind of help, for there was no other means of securing their preservation but by redeeming them. And yet there can be no doubt, that they were diligently employed in meditating upon the great redemption from which all the deliverances which God is daily effecting in our behalf, when he defends us from dangers by various means, flow as streams from their source. In a previous part of the psalm, they had boasted of the steadfastness of their faith; but to show us that, in using this language, they boasted not in their own merits, they do not claim here some recompense for what they had done and suffered for God. They are contented to ascribe their salvation to the unmerited goodness of God as the alone cause of it.

Defender: Psa 44:22

This has been fulfilled in the many persecutions of Jews through the ages, most recently in the Nazi holocaust. Paul indicated the same would apply to Gentile Christians when quoting this verse in Rom 8:36."

TSK: Psa 44:15

confusion : Jos 7:7-9; Ezr 9:6; Jer 3:25

covered : Psa 69:7, Psa 71:13, Psa 89:45; Jer 51:51

TSK: Psa 44:16

For the : Psa 74:18, Psa 74:22, Psa 74:23, Psa 79:12; Isa 37:3, Isa 37:4, Isa 37:17, Isa 37:23, Isa 37:24

enemy : Psa 8:2

TSK: Psa 44:17

All this : Dan 9:13

yet : Psa 44:20, Psa 9:17; Deu 6:12, Deu 8:14; Isa 17:10; Jer 2:32

dealt : Jer 31:32; Eze 16:59, Eze 20:37

TSK: Psa 44:18

heart : Psa 78:57, Psa 125:5; 1Ki 15:5; Job 34:27; Jer 11:10; Zep 1:6; Luk 17:32

have : Psa 119:51, Psa 119:157; Job 23:11, Job 23:12; 1Co 15:58; 1Th 2:10

steps : or, goings

TSK: Psa 44:19

Though : Psa 38:8, Psa 60:1-3; Jer 14:17

in the : Psa 74:13, Psa 74:14; Isa 27:1, Isa 34:13, Isa 34:14, Isa 35:7; Eze 29:3; Rev 12:9, Rev 13:2, Rev 13:11-13; Rev 16:10

with the : Psa 23:4; Job 3:5, Job 10:21, Job 10:22; Mat 4:16

TSK: Psa 44:20

If we : Psa 44:17, Psa 7:3-5; Job 31:5-40

stretched : Psa 68:31; Exo 9:29; 1Ki 8:22; Job 11:13

TSK: Psa 44:21

Shall : Psa. 139:1-24; Job 31:4, Job 31:14, Job 34:21, Job 34:22; Jer 17:10, Jer 23:24

knoweth : Jos 22:22, Jos 22:23; Ecc 12:14; Rom 2:16; 1Co 4:5; Heb 4:12, Heb 4:13; Rev 2:23

TSK: Psa 44:22

Yea : Rom 8:36

killed : Psa 44:11, Psa 79:2, Psa 79:3; 1Sa 22:17-19; 1Ki 19:10; Mat 5:10-12; Joh 15:21; Joh 16:2, Joh 16:3; 1Co 4:9, 1Co 15:30, 1Co 15:31; Rev 11:3-9, Rev 17:6

TSK: Psa 44:23

Awake : Psa 7:6, Psa 12:5, Psa 35:23, Psa 59:4, Psa 59:5, Psa 78:65; Isa 51:9; Mar 4:38

cast : Psa 44:9, Psa 74:1, Psa 88:14

TSK: Psa 44:24

Wherefore : Psa 10:1, Psa 10:11, Psa 13:1, Psa 43:1-4; Deu 32:20; Job 13:24

forgettest : Psa 74:19, Psa 74:23; Exo 2:23, Exo 2:24; Isa 40:27, Isa 40:28; Rev 6:9, Rev 6:10

TSK: Psa 44:25

Psa 66:11, Psa 66:12, Psa 119:25; Isa 51:23; Lam 4:5

TSK: Psa 44:26

for our help : Heb. a help for us

redeem : Psa 26:11, Psa 130:7, Psa 130:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 44:15

My confusion is continually before me - My shame; the conviction and the evidence of my disgrace is constantly present with me. Literally, "all the day my shame is before me."That is, the evidences of disgrace, defeat, and disaster; render everywhere around him, and he could not conceal them from himself. The psalmist here is represented as the head of the people, and expresses the sense of disgrace which the sovereign era people would feel in a time of national calamity; identifying himself with the people, he speaks of the national disgrace as his own.

And the shame of my face - The shame that is manifested on the countenance when we blush.

Hath covered me - That is, I am suffused with the evidence of my shame; or, as we sometimes say, "he blushed all over."The blush, however - that special rush of blood manifesting itself through the skin - which constitutes the evidence of shame, is confined to the face and the neck; an arrangement which none can explain, except on the supposition that there is a God; that he is a moral governor; and that, as it was designed that the body should be covered or clothed, he meant that the evidence of guilt should manifest itself on the parts of the person which are most exposed to view, or where others could see it. The idea here is, that he could not conceal the proofs of his shame and disgrace; he was compelled to exhibit them to all around.

Barnes: Psa 44:16

For the voice of him ... - That is, Because I hear the voice of him that reproaches and blasphemes. The word rendered blasphemeth, means properly to use cutting words; then, to reproach or revile. It may be applied either to people or to God. In the former case, it means reproach or reviling; in the latter, blasphemy in the usual sense of that term, denoting reproachful words concerning God. The word may be used here in both these senses, as it is evident that not only were the people the subject of reproach, but that God was also.

By reason of the enemy - That is, the foreign enemies, or those who had invaded the land.

And avenger - Of him who had come to take vengeance. Here the word refers to the foreign enemies of the nation, and to the spirit by which they were actuated; their purposes to avenge themselves of what they regarded as wrongs, or take vengeance on a nation which they had long hated. Compare the notes at Psa 8:2.

Barnes: Psa 44:17

All this is come upon us - All these calamities. The connecting thought here is, that although all these things had come upon them, yet they could not be traced to their own infidelity or unfaithfulness to God. There was nothing in the national character, there were no circumstances at that time existing, there was no special unfaithfulness among the people, there was no such general forgetfulness of God, and no such general prevalence of idolatry as would account for what had occurred, or as would explain it. The nation was not then more deeply depraved than it had been at other times; but, on the contrary, there was among the people a prevalent regard for God and for his service. It was, therefore, a mystery to the author of the psalm, that these calamities had been suffered to come upon them at that time; it was an event the cause of which he desired to search out, Psa 44:21.

Yet have we not forgotten thee - As a nation. That is, there was nothing special in the circumstances of the nation at that time which would call down the divine displeasure. We cannot suppose that the psalmist means to claim for the nation entire perfection, but only to affirm that the nation at that time was not characterized by any special forgetfulness of God, or prevalence of wickedness. All that is here said was true at the time when, as I have supposed, the psalm was written - the closing part of the reign of Josiah, or the period immeditely following.

Neither have we dealt falsely in thy covenant - We have not been unfaithful to thy covenant; to the covenant which thou didst make with our fathers; to the commandments which thou hast given us. This can only mean that there was no such prevailing departure from the principles of that covenant as could account for this. The psalmist could not connect the existing state of things - the awful and unique discomfitures and calamities which had come upon the nation - with anything special in the character of the people, or in the religious condition of the nation.

Barnes: Psa 44:18

Our heart is not turned back - That is, We have not turned away from thy service; we have not apostatized from thee; we have not fallen into idolatry. This must mean that such was not at that time the characteristic of the nation; it was not a prominent thing among the people; there was no such general and pervading iniquity as to explain the fact that these calamities had come upon them, or to be properly the cause of these troubles.

Neither have our steps declined from thy way - Margin, goings. The idea as expressed by our translators is, that the people had not departed from the path prescribed by God; that is, from what he required in his law. The Septuagint and the Vulgate render it, "Thou hast turned our steps from thy way;"that is, though our heart is not turned back, and we have not revolted from thee, yet thou hast turned our steps from thy way, or hast turned us from the way of thy favor and from prosperity. The rendering in the common version, however, is more in conformity with the idea in the original.

Barnes: Psa 44:19

Though thou hast sore broken us in the place of dragons - Or rather, "That thou hast crushed us in the place of dragons."The connection is continued from the previous verse: "Our heart is not so turned back, nor have our steps so declined from thy path, that thou shouldst crush us in the place of dragons."That is, we have been guilty of no such apostasy and infidelity as to account for the fact that thou hast dealt with us in this manner, or make it necessary and proper that we should thus be crushed and overthrown The word rendered "dragons"- תנין tannı̂yn - means either a great fish; a sea monster; a serpent; a dragon; or a crocodile. See the notes at Isa 13:22. It may also mean a jackal, a fox, or a wolf. DeWette renders it here, jackals. The idea in the passage is essentially the same, whichever interpretation of the word is adopted. The "place of dragons"would denote the place where such monsters are found, or where they had their abode; that is to say, in desolate places; wastes; deserts; old ruins; depopulated towns. See the notes, as above, at Isa 13:19-22; compare Jer 9:11. The meaning here would be, therefore, that they had been vanquished; that their cities and towns had been reduced to ruins; that their land had been laid waste; that the place where they had been "sore broken"was in fact a fit abode for wild beasts and monsters.

And covered us with the shadow of death - Our land has been covered with a dark and dismal shade, as if Death had cast his image or shadow over it. See Job 3:5, note; and Psa 23:4, note. There could be no more striking illustration of calamity and ruin.

Barnes: Psa 44:20

If we have forgotten the name of our God - That is, if we have apostatized from him.

Or stretched out our hands to a strange god - Or have been guilty of idolatry. The act of stretching out the hands, or spreading forth the hands, was significant of worship or prayer: 1Ki 8:22; 2Ch 6:12-13; see the notes at Isa 1:15. The idea here is, that this was not the cause or reason of their calamities; that if this had occurred, it would have been a sufficient reason for what had taken place; but that no such cause actually existed, and therefore the reason must be found in something else. It was the fact of such calamities having come upon the nation when no such cause existed, that perplexed the author of the psalm, and led to the conclusion in his own mind Psa 44:22 that these calamities were produced by the malignant designs of the enemies of the true religion, and that, instead of their suffering for their national sins, they were really martyrs in the cause of God, and were suffering for his sake.

Barnes: Psa 44:21

Shall not God search this out? - That is, If this had been the case, it would be known to God. If, as a nation, we had been given to idolatry, or if our hearts had been secretly alienated from the true God, though there had been no open manifestation of apostasy, yet that could not have been concealed from him. The question here asked implies a solemn declaration on the part of the psalmist that this was not so; or that there was no such national apostasy from God, and no such prevalence of idolatry in the land as to account for what had occurred. The reason for the calamities which had come upon them, therefore, must be found in something else.

For he knoweth the secrets of the heart - What is in the heart: what is concealed from the world. If there were any such alienation from him in the hearts of the people, he would know it. The fact that God knows the heart, or that he understands all the secret thoughts, purposes, and motives of people, is one that is everywhere affirmed in the Scriptures. See 1Ch 28:9; Rom 8:27; compare the notes at Rev 2:23.

Barnes: Psa 44:22

Yea, for thy sake are we killed all the day long - That is, we are continually or constantly subjected to these calamities. It is not a single defeat, but it is a continued slaughter. This verse contains, in the apprehension of the psalmist, the true cause of the calamities which had come upon the nation. The emphasis in the passage lies in the phrase "for thy sake."The meaning is, It is on thy account; it is in thy cause; it is because we are thy friends, and because we worship thee. It is not on account of our national sins; it is not because there is any prevalent idolatry, but it is because we are the worshippers of the true God, and we are, therefore, martyrs. All these calamities have come upon us in consequence of our attachment to thee. There is no evidence that there was any self-glorying in this, or any intention to blame God as if he were unjust or severe, but it is the feeling of martyrs as suffering in the cause of religion. This passage is applied by the apostle Paul to Christians in his time, as fitly describing their sufferings, and the cause of the calamities which came upon them. See the notes at Rom 8:36.

We are counted as sheep for the slaughter - We are reckoned like sheep designed for the slaughter. That is, It is not because we are guilty, but we are regarded and treated as innocent sheep who are driven to be slaughtered. See the notes at Rom 8:36. Their attachment to the true religion - their devotion to Yahweh as the true God - was the secret cause of all the calamities which had come upon them. As a nation they were his friends, and as such they were opposed by the worshippers of other gods.

Barnes: Psa 44:23

Awake, why sleepest thou? - This is a solemn and earnest appeal to God to interpose in their behalf, as if he were "asleep,"or were regardless of their sufferings. Compare Psa 3:7, note; Psa 7:6, note; Psa 35:23, note.

Arise, cast us not off for ever - Do not forsake us always. Compare Psa 44:9. He had seemed to have cast them off; to have forgotten them; to have forsaken them utterly, and the psalmist, in the name of the people, calls on him not entirely to abandon them.

Barnes: Psa 44:24

Wherefore hidest thou thy face? - See the notes at Psa 13:1. Why dost thou turn away from us, and refuse to aid us, and leave us to these unpitied sufferings?

And forgettest our affliction and our oppression - Our trials, and the wrongs that are committed against us. These are earnest appeals. They are the pleadings of the oppressed and the wronged. The language is such as man would use in addressing his fellow-men; and, when applied to God, it must be understood as such language. As used in the Psalms, it denotes earnestness, but not irreverence; it is solemn petition, not dictation; it is affectionate pleading, not complaint. It indicates depth of suffering and distress, and is the strongest language which could be employed to denote entire helplessness and dependence. At the same time, it is language which implies that the cause for which they suffered was the cause of God, and that they might properly call on him to interfere in behalf of his own friends.

Barnes: Psa 44:25

For our soul is bowed down to the dust - That is, We are overborne with calamity, so that we sink to the earth. The expression is one that denotes great affliction.

Our belly cleaveth unto the earth - We are like animals that are prone upon the earth, and that cannot rise. The allusion may be to reptiles that cannot stand erect. The figure is intended to denote great prostration and affliction.

Barnes: Psa 44:26

Arise for our help - Margin, as in Hebrew, "a help for us."That is, Deliver us from our present calamities and troubles.

And redeem us - Save us; deliver us. See Psa 25:22, note; Psa 31:5, note; Isa 1:27, note; Isa 52:3, note.

For thy mercies’ sake - On account of thy mercies. That is, in order that thy mercy may be manifested; or that thy character, as a God of mercy, may be made known. It was not primarily or mainly on their own account that the psalmist urges this prayer; it was that the character of God might be made known, or that it might be seen that he was a merciful Being. The proper manifestation of the divine character, as showing what God is, is in itself of more importance than our personal salvation - for the welfare of the universe depends on that; and the highest ground of appeal and of hope which we can have, as sinners, when we come before him, is that he would glorify himself in his mercy. To that we may appeal, and on that we may rely. When that is urged as an argument for our salvation, and when that is the sole ground of our confidence, we may be assured that he is ready to hear and to save us. In the New Testament he has told us how that mercy has been manifested, and how it may be made available to us - to wit, through the Lord Jesus, the great Mediator; and hence, we are directed to come in his name, and to make mention of what he has done and suffered in order that the divine mercy may be consistently manifested to mankind. From the beginning of the world - from the time when man apostatized from God, - through all dispensations, and in all ages and lands, the only hope of men for salvation has been the fact that God is a merciful Being; the true ground of successful appeal to him has been, is, and ever will be, that his own name might be glorified and honored in the salvation of lost and ruined sinners - in the displays of his mercy.

Poole: Psa 44:15

Before me before the eyes of my mind and body too. They vilify me, not only behind my back, but even before my face.

The shame of my face hath covered me i.e. I am filled with shame of my face on every side, being ashamed to show my face in any place or company.

Poole: Psa 44:16

That reproacheth and blasphemeth that doth not only reproach me, which I could better bear; but blaspheme God and our religion for our sakes, which is intolerable to me.

The enemy and avenger who executeth both God’ s and his own vengeance upon me, persecuting me with a despiteful hatred, and with great cruelty.

Poole: Psa 44:17

Although we cannot excuse ourselves from many other sins for which thou hast justly punished us, yet this we must say for ourselves, that through thy grace we have kept ourselves from apostacy and idolatry, notwithstanding all the examples and provocations, rewards proposed and promised, or punishments threatened to induce us thereunto; which we hope thou wilt graciously consider, and not suffer us to be tempted above what we are able to bear.

Poole: Psa 44:18

Is not turned back to wit, from thee, or thy worship and service, unto idols, as it follows, Psa 44:20 .

Neither have our steps declined from thy way: because it is easy and ordinary falsely to pretend sincerity of heart, which men cannot discern nor confute, they prove it from the unblamableness of their lives and actions.

Poole: Psa 44:20

In the place : or rather into , as others render it; which seems much more emphatical. And so this verb may be rendered, thou hast humbled , or brought us down , as all the ancients rendered it. Or this is a pregnant verb, as they call them, or one verb put for two; of which there are many instances, as hath been showed. So it may be rendered, thou hast sore broken us , casting us into ; or, thou hast by sore breaking brought us into . By inflicting upon us one breach after another, thou hast at last brought us to this pass. The place of dragons ; which signifies a place extremely desolate, such as dragons love, Isa 13:21,22 34:13 35:7 , and therefore full of horror, and danger, and mischief. Thou hast thrown us among people as fierce and: cruel as dragons. With the shadow of death , i.e. with deadly horrors and miseries. See Poole "Job 3:5" ; See Poole "Psa 23:4" .

The name of God i.e. either God himself; or his worship and service; which we have denied that we have done, Psa 44:17 .

Stretched out our hands in way of prayer or adoration, whereof this is a gesture, Exo 9:29 1Ki 8:22 Psa 143:6 .

Poole: Psa 44:21

We appeal to the heart-searching God, concerning the sincerity of this profession of ours.

Poole: Psa 44:22

Yea or, but . We do not suffer for our apostacy, but because we will not apostatize from thee.

For thy sake because we are thy people, and continue constantly and resolutely in the profession and practice of thy worship, which they abhor, and from which they seek to draw or drive us.

Poole: Psa 44:24

Hidest thou thy face i.e. dost not regard our miseries, nor affordest us any pity or help.

Forgettest our affliction and our oppression when we have not forgotten thee. This seems not well to become thy faithfulness and goodness.

Poole: Psa 44:25

Our soul i.e. either our lives or persons; or rather bodies, as it is explained in the next clause, and as the soul is oft taken by a synecdoche, as Num 11:6 Psa 16:10 106:15 , &c.

To the dust either to the ground, where we lie prostrate at our enemies’ feet, or to the grave.

Our belly cleaveth unto the earth we are not only thrown down to the earth, but we lie there like dead carcasses fixed to it, without any ability or hope of rising again.

Poole: Psa 44:26

We mentioned our sincerity and constancy in thy worship only as an argument to move thee to pity, and not as a ground of our trust and confidence, or as if we merited deliverance by it; but that we expect and implore only upon the account of thine own free and rich mercy.

Haydock: Psa 44:15

Neighbours. The Jews, as well as the Gentiles, shall embrace the faith. (Calmet) ---

Virginity became honourable only after the coming of Christ. (St. Chrysostom)

Haydock: Psa 44:16

Temple. Even virgins (Haydock) out of the Church, cannot please the king. (St. Augustine) (Worthington)

Haydock: Psa 44:17

Sons. Protestants, "shall be thy children." (Haydock) ---

This was the wish of those present. But it does not appear that the daughter of Pharao had any children, (Calmet) and thus it seems improbable, that she is here spoken of, as the psalmist foretells the establishment and glory (Berthier) of the Church, by means of the apostles, (St. Chrysostom) and their successors, who are made princes over all the world. Let those who are cut off acknowledge this, and come to the unity, that they may be introduced into the temple of the king. (St. Augustine) (Worthington) ---

Innumerable saints of all ranks, kings and emperors, acknowledge the Church for their mother, and submit to her. (Calmet)

Haydock: Psa 44:18

They. Hebrew, Septuagint of Aldus and Complutensian, and the Greek Fathers, have "I will;" yet this is contrary to the Vatican and Alexandrian Septuagint, (Berthier) and seems less accurate. (Houbigant) ---

The prophet was not to life for ever, so that the fame of the Church was to be spread by others. (Berthier) ---

Ever. There shall be pastors and faithful people to the end. (Worthington)

Gill: Psa 44:15

My confusion is continually before me,.... Meaning that which is the occasion of it;

and the shame of my face hath covered me; not by reason of sin, which is often the cause of confusion and shame in God's people; see Jer 3:25; but on account of what follows.

Gill: Psa 44:16

For the voice, of him that reproacheth and blasphemeth,.... That is, antichrist, to whom a mouth speaking blasphemies has been given, and which he has opened in blasphemy against God, attributing that to himself which belongs to God; blaspheming his name, his tabernacle, and them that well in heaven; see Rev 13:5;

by reason of the enemy and avenger; which are very proper characters of antichrist, who is the enemy of Christ and of his people, and breathes out vengeance against them; as the same titles are also given to the Scribes and Pharisees, the implacable enemies of Christ, Psa 8:2.

Gill: Psa 44:17

All this is come upon us,.... Not by chance, but according to the purpose and counsel of God; not for sin, and as a punishment of it, but for Christ's sake and his Gospel; for a profession of faith in him, and for the trial of it;

yet have we not forgotten thee; not the being and perfections of God, on which they often meditated, especially as displayed in the affair of salvation by Jesus Christ; nor the works of God, which were remembered to encourage faith and hope in their present circumstances, Psa 44:1; nor the benefits and favours bestowed upon them by him; nor his word, worship, and ordinances; their reproach, afflictions, and persecutions, did not move them from the hope of the Gospel, and the service of God;

neither have we dealt falsely in thy covenant; by disbelieving their interest in God as their covenant God; by disregarding or not coming to and making use of Christ the Mediator of it; and by calling in question their interest in the blessings and promises of the covenant; for nothing can be more called dealing falsely in or with respect to the covenant of grace than unbelief about it; which remains firm and sure notwithstanding all the afflictions that may come on such who are interested in it: moreover, as this may respect the formal exhibition of the covenant under the Gospel dispensation, by the ministry of the word, and the administration of ordinances, the sense may be, that though the church and her members met with so much reproach and persecution from men, yet did not drop nor deny any of the truths of the Gospel, nor corrupt the ordinances of Christ, nor neglect an attendance on them; but were virgins, pure and incorrupt in doctrine and practice, and followed the Lamb whithersoever he went.

Gill: Psa 44:18

Our heart is not turned back,.... To its original hardness, blindness, and bondage, to its former sin and folly, to cherish, gratify, and fulfil its lusts and desires; not from God, from love to him, faith in him, and desires after him; nor from his worship and service; their trials had no such influence upon them as to cause them to apostatize from God, neither in heart, nor in action;

neither have our steps declined from thy way; from the way of his commandments, from the paths of holiness, truth, and faith, being directed and guided therein by the counsel of the Lord, and kept and preserved by his power.

Gill: Psa 44:19

Though thou hast sore broken us in the place of dragons,.... Where men, comparable to dragons or their poison and cruelty, dwell; particularly in Rome, and the Roman jurisdiction, both Pagan and Papal, the seat of Satan the great red dragon, and of his wretched brood and offspring, the beast, to whom he has given his power; here the saints and followers of Christ have been sorely afflicted and persecuted, and yet have held fast the name of Christ, and not denied his faith; see Rev 2:13; the wilderness is the habitation of dragons; and this is the name of the place where the church is said to be in the times of the Papacy, and where she is fed and preserved for a time, and times, and half a time, Rev 12:6;

and covered us with the shadow of death; as the former phrase denotes the cruelty of the enemies of Christ's church and people, this their dismal afflictions and forlorn state and condition; see Psa 23:4, Isa 9:2; and may have some respect to the darkness of Popery, when it was at the height, and the church of Christ was covered with it, there being very little appearances and breakings forth of Gospel light any where. According to Arama, the "place of dragons" denotes the captivity of Egypt, which is the great dragon; and the "shadow of death", he says, was a name of Egypt in ancient times, as say the Rabbins; and observes that Psa 44:25 explains this; see Gen 3:14.

Gill: Psa 44:20

If we have forgotten the name of our God,.... As antichrist, and the antichristian party did in those times, Dan 11:36;

or stretched out our hands to a strange god; as not to any of the Heathen deities under the Pagan persecutions, so not to any images of gold, silver, brass, and wood, under the Papal tyranny; not to the Virgin Mary, nor to angels and saints departed; nor to the breaden God in the mass, never heard of before; see Dan 11:38.

Gill: Psa 44:21

Shall not God search this out?.... Undoubtedly he would, was it so, and expose it, and punish for it; as he will the Balaamites and children of Jezebel, Rev 2:18; this seems to be an appeal to God for the truth of all that the church had said concerning her steadfastness and integrity under the most trying exercises;

for he knoweth the secrets of the heart; whether the heart is turned back, or there is any inclination to apostatize from God, or his name is forgotten in it; as well as whether in fact the hand has been stretched out, or prayer made to a strange god, Jer 17:9.

Gill: Psa 44:22

Yea, for thy sake are we killed all the day long,.... These words are cited by the Apostle Paul in Rom 8:36; and are applied to his times, showing the then close attachment of the saints to Christ, and their strong love and affection for him; and they have the same sense here, being an instance and proof of the church's integrity and faithfulness in the cause of God, amidst the sorest afflictions and persecutions; for the truth of which she appeals to the searcher of hearts; and had their accomplishment in the ten persecutions under the Heathen emperors, and under the Papal tyranny; and may be understood of their being threatened with death, being in danger of it, and exposed unto it continually, 1Co 15:31; or of their being in such troubles and afflictions, which may be called death, 2Co 1:8; or of the actual slaying them: and what was done to many of the members of the church she attributes to herself, because of the union between them; and for the sake of the worship of the true God, because they would not worship the gods of the Heathens, nor the image of the beast, multitudes of them were put to death; and that all the day long, and every day, and that for a long series and course of time, or continually; and indeed, ever since the Gospel day or dispensation began, this killing work has been more or less; and it will continue during the reign of antichrist, until the measure of his iniquity is filled up, and the afflictions of the saints are accomplished;

we are counted as sheep for the slaughter; or "as sheep of slaughter" ^q; see Zec 11:4; that is, either as sheep to be slaughtered for food, their enemies delighting to eat their flesh and drink their blood; See Gill on Psa 44:11, or for sacrifice, they reckoning it doing God good service to take away their lives, as though they sacrificed a lamb or a sheep unto him; and which, like sheep, they have patiently endured: this is the account made of them, not by the Lord, in whose sight their death is precious; nor by the saints, with whom their memory is dear; but by their furious persecutors, among whom they are as sheep among wolves; see 1Co 4:13.

Gill: Psa 44:23

Awake, why sleepest thou, O Lord?.... Not that sleep properly falls upon God: the Keeper of Israel neither slumbers nor sleeps; his eyes are always upon his people; he never withdraws them from them, and he watches over them night and day: but sometimes he seems and is thought to be asleep; as when wicked men flourish and triumph over the righteous, and go on in sin with impunity; when their judgment seems to linger, and their damnation to slumber, though it does not; and when the saints are under sore afflictions, and the Lord seems to disregard them, and does not appear for their deliverance; and when things are as when the disciples were in a storm, and Christ was asleep, to whom they said, "carest thou not that we perish?" and the Lord may be said to awake, and it is what is here prayed for, when he stirs up himself and takes vengeance on his enemies, as he will before long on antichrist and his followers; and when he takes in hand the cause and judgment of his people, and pleads it thoroughly, and delivers them out of the hands of all their oppressors, and gives them the dominion and kingdom under the whole heaven; see Isa 2:9;

arise; to revenge the blood of his people, and to have mercy on his Zion;

cast us not off for ever; as he might seem to do, by suffering their enemies to triumph over them; but in reality he does not; much less with loathing and abhorrence, as the word ^r used signifies, since his church is his Hephzibah, in whom he delights, Isa 62:4; and still less for ever, since his love to them is from everlasting to everlasting, and they shall be for ever with him; See Gill on Psa 43:2.

Gill: Psa 44:24

Wherefore hidest thou thy face?.... See Psa 10:1;

and forgettest our affliction and our oppression. Not that the Lord does really forget either the persons of his people, which he cannot, since they are engraven on the palms of his hands, and a book of remembrance is written for them: nor the afflictions of his people; he knows their souls in adversity; he chooses them in the furnace of affliction; he makes all afflictions work together for good, and delivers out of them. But because deliverance is not immediately wrought, and they sometimes continue long under their afflictions and oppressions, they seem to be forgotten by him, as during the ten persecutions and the long reign of antichrist.

Gill: Psa 44:25

For our soul is bowed down to the dust,.... Which may signify great declension in spiritual things, much dejection of mind, and little exercise of grace, Psa 119:25; or a very low estate in temporals; subjection to their enemies; they setting their feet upon their necks, and obliging them to lick the dust of them: and even it may signify nearness to death itself; see Jos 10:24;

our belly cleaveth to the earth; as persons that lie prostrate, being conquered and suppliants.

Gill: Psa 44:26

Arise for our help,.... Or, "arise our help" ^s. God is the help of his people, and he is a present help in time of trouble; and he is the only one; and he can help and does, when none else can;

and redeem us for thy mercies' sake; not for the sake of her integrity and faithfulness; nor for her sufferings for Christ's sake; but for his grace and mercy's sake, which is the source and spring of redemption or deliverance, both temporal and spiritual; and to that the saints ascribe it, and not to any merit of theirs, or works of righteousness done by them.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 44:15

¹ tn Heb “all the day my humiliation [is] in front of me.”

² tn Heb “and the shame of my face covers me.”

NET Notes: Psa 44:16

¹ tn Heb “from the voice of one who ridicules and insults, from the face of an enemy and an avenger.” See Ps 8:2.

NET Notes: Psa 44:17

¹ tn Heb “we have not forgotten you.” To “forget” God refers here to worshiping false gods and thereby refusing to recognize his sovereignty (see v. 20, as well as Deut 8:19; Judg 3:7; 1 Sam 12:9; Isa 17:10; Jer 3:21; Ps 9:17).Thus the translation “we have not rejected you” has been used.

² tn Heb “and we did not deal falsely with your covenant.”

NET Notes: Psa 44:18

¹ tn Heb “our heart did not turn backward.” Cf. Ps 78:57.

² tn Heb “and our steps did [not] turn aside from your path.” The negative particle is understood by ellipsis (see the preceding line). God’s “path” refers to his commands, i.e., the moral pathway he has prescribed for the psalmist. See Pss 17:5; 25:4.

NET Notes: Psa 44:19

¹ tn Heb “yet you have battered us in a place of jackals.”

² tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל+מָוֶת [mavet + tsel]; see BDB 853 s.v. צַלְמָוֶת; cf. NASB). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צלם) meaning “darkness” (cf. NIV, NRSV). An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. In Ps 44:19 darkness symbolizes defeat and humiliation.

NET Notes: Psa 44:20

¹ tn Heb “If we had forgotten the name of our God.” To “forget the name” here refers to rejecting the Lord’s authority (see Jer 23:27) and abandoning him as an object of prayer and worship (see the next line).

² tn Heb “and spread out your hands to another god.” Spreading out the hands was a prayer gesture (see Exod 9:29, 33; 1 Kgs 8:22, 38; 2 Chr 6:12-13, 29; Ezra 9:15; Job 11:13; Isa 1:15). In its most fundamental sense זר (“another; foreign; strange”) refers to something that is outside one’s circle, often making association with it inappropriate. A “strange” god is an alien deity, an “outside god” (see L. A. Snijders, TDOT 4:54-55).

NET Notes: Psa 44:21

¹ tn The active participle describes what is characteristically true.

² tn Heb “would not God search out this, for he knows the hidden things of [the] heart?” The expression “search out” is used metonymically here, referring to discovery, the intended effect of a search. The “heart” (i.e., mind) is here viewed as the seat of one’s thoughts. The rhetorical question expects the answer, “Of course he would!” The point seems to be this: There is no way the Israelites who are the speakers in the psalm would reject God and turn to another god, for the omniscient God would easily discover such a sin.

NET Notes: Psa 44:22

¹ tn The statement “because of you” (1) may simply indicate that God is the cause of the Israelites’ defeat (see vv. 9-14, where the nation’s situation is attributed directly to God’s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15). In this case one should translate, “for your sake” (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term ἕνεκεν (Jeneken; LXX ἕνεκα) may likewise mean “because of” or “for the sake of” (BDAG 334 s.v. ἕνεκα 1).

² tn Or “regarded as.”

³ tn Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.

NET Notes: Psa 44:23

¹ sn Wake up! See Ps 35:23.

NET Notes: Psa 44:24

¹ tn Heb “Why do you hide your face?” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).

² tn Or “forget.”

³ tn Heb “our oppression and our affliction.”

NET Notes: Psa 44:25

¹ tn Heb “for our being/life sinks down to the dirt, our belly clings to the earth.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.

NET Notes: Psa 44:26

¹ tn Or “redeem us.” See Pss 25:22; 26:11; 69:18; 119:134.

Geneva Bible: Psa 44:15

My ^{( m )} confusion [is] continually before me, and the shame of my face hath covered me,

^{( m )} I dare not lift up my head for shame.

Geneva Bible: Psa 44:16

For the voice of him that reproacheth and blasphemeth; by reason of the enemy and ^{( n )} avenger.

^{( n )} Meaning, the proud and cruel tyrant.

Geneva Bible: Psa 44:17

All this is come upon us; yet have we not ^{( o )} forgotten thee, neither have we dealt falsely in thy covenant.

^{( o )} They boast not of their virtues, but declare that they rest on God in the midst of their affliction: who did not punished their sins now, but by hard afflictions called them to the consideration of the heavenly joys.

Geneva Bible: Psa 44:20

If we have forgotten the name of our God, or stretched out our hands to a ^{( p )} strange god;

^{( p )} They show that they honoured God correctly, because they trusted in him alone.

Geneva Bible: Psa 44:21

Shall not God ^{( q )} search this out? for he knoweth the secrets of the heart.

^{( q )} They take God to witness that they were upright toward him.

Geneva Bible: Psa 44:22

Yea, for thy sake ^{( r )} are we killed all the day long; we are counted as sheep for the slaughter.

^{( r )} The faithful take comfort in this, that the wicked punish them not for their sins, but for because of God, (Mat 5:10; 1Pe 4:14).

Geneva Bible: Psa 44:25

For our soul is ^{( s )} bowed down to the dust: our belly cleaveth unto the earth.

^{( s )} There is no hope of recovery, unless you raise us up with your hand.

Geneva Bible: Psa 44:26

Arise for our help, and redeem us for thy ^{( t )} mercies' sake.

^{( t )} Which is the only sufficient ransom to deliver both body and souls from all kinds of slavery and misery.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 44:1-26

1 The church, in memory of former favours,

7 complains of her present evils.

17 Professing her integrity,

24 she fervently prays for succour.

MHCC: Psa 44:9-16

The believer must have times of temptation, affliction, and discouragement; the church must have seasons of persecution. At such times the people of God will be ready to fear that he has cast them off, and that his name and truth will be dishonoured. But they should look above the instruments of their trouble, to God, well knowing that their worst enemies have no power against them, but what is permitted from above.

MHCC: Psa 44:17-26

In afflictions, we must not seek relief by any sinful compliance; but should continually meditate on the truth, purity, and knowledge of our heart-searching God. Hearts sins and secret sins are known to God, and must be reckoned for. He knows the secret of the heart, therefore judges of the words and actions. While our troubles do not drive us from our duty to God, we should not suffer them to drive us from our comfort in God. Let us take care that prosperity and ease do not render us careless and lukewarm. The church of God cannot be prevailed on by persecution to forget God; the believer's heart does not turn back from God. The Spirit of prophecy had reference to those who suffered unto death, for the testimony of Christ. Observe the pleas used, Psa 44:25, Psa 44:26. Not their own merit and righteousness, but the poor sinner's pleas. None that belong to Christ shall be cast off, but every one of them shall be saved, and that for ever. The mercy of God, purchased, promised, and constantly flowing forth, and offered to believers, does away every doubt arising from our sins; while we pray in faith, Redeem us for thy mercies' sake.

Matthew Henry: Psa 44:9-16

The people of God here complain to him of the low and afflicted condition that they were now in, under the prevailing power of their enemies and oppressors, which was the more grievous to them because they were now trampled upon, who had always been used, in their struggles with their neighbours, to win the day and get the upper hand, and because those were now their oppressors whom they had many a time triumphed over and made tributaries, and especially because they had boasted in their God with great assurance that he would still protect and prosper them, which made the distress they were in, and the disgrace they were under, the more shameful. Let us see what the complaint is.

I. That they wanted the usual tokens of God's favour to them and presence with them (Psa 44:9): " Thou hast cast off; thou seemest to have cast us off and our cause, and to have cast off thy wonted care of us and concern for us, and so hast put us to shame, for we boasted of the constancy and perpetuity of thy favour. Our armies go forth as usual, but they are put to flight; we gain no ground, but lose what we have gained, for thou goest not forth with them, for, if thou didst, which way soever they turned they would prosper; but it is quite contrary."Note, God's people, when they are cast down, are tempted to think themselves cast off and forsaken of God; but it is a mistake. Hath God cast away his people? God forbid, Rom 11:1.

II. That they were put to the worst before their enemies in the field of battle (Psa 44:10): Thou makest us to turn back from the enemy, as Joshua complained when they met with a repulse at Ai (Jos 7:8): "We are dispirited, and have lost the ancient valour of Israelites; we flee, we fall, before those that used to flee and fall before us; and then those that hate us have the plunder of our camp and of our country; they spoil for themselves, and reckon all their own that they can lay their hands on. Attempts to shake off the Babylonish yoke have been ineffectual, and we have rather lost ground by them."

III. That they were doomed to the sword and to captivity (Psa 44:11): " Thou hast given us like sheep appointed for meat. They make no more scruple of killing an Israelite than of killing a sheep; nay, like the butcher, they make a trade of it, they take a pleasure in it as a hungry man in his meat; and we are led with as much ease, and as little resistance, as a lamb to the slaughter; many are slain, and the rest scattered among the heathen, continually insulted by their malice or in danger of being infected by their iniquities."They looked upon themselves as bought and sold, and charged it upon God, Thou sellest thy people, when they should have charged it upon their own sin. For your iniquities have you sold yourselves, Isa 50:1. However, thus far was right that they looked above the instruments of their trouble and kept their eye upon God, as well knowing that their worst enemies had no power against them but what was given them from above; they own it was God that delivered them into the hand of the ungodly, as that which is sold is delivered to the buyer. Thou sellest them for nought, and dost not increase in their price (so it may be read); "thou dost not sell them by auction, to those that will bid most for them, but in haste, to those that will bid first for them; any one shall have them that will."Or, as we read it, Thou dost not increase thy wealth by their price, intimating that they could have suffered this contentedly if they had been sure that it would redound to the glory of God and that his interest might be some way served by their sufferings; but it was quite contrary: Israel's disgrace turned to God's dishonour, so that he was so far from being a gainer in his glory by the sale of them that it should seem he was greatly a loser by it; see Isa 52:5; Eze 36:20.

IV. That they were loaded with contempt, and all possible ignominy was put upon them. In this also they acknowledge God: " Thou makest us a reproach; thou bringest those calamities upon us which occasion the reproach, and thou permittest their virulent tongues to smite us."They complain, 1. That they were ridiculed and bantered, and were looked upon as the most contemptible people under the sun; their troubles were turned to their reproach, and upon the account of them they were derided. 2. That their neighbours, those about them, from whom they could not withdraw, were most abusive to them, Psa 44:13. 3. That the heathen, the people that were strangers to the commonwealth of Israel and aliens to the covenants of promise, made them a by-word, and shook the head at them, as triumphing in their fall, Psa 44:14. 4. That the reproach was constant and incessant (Psa 44:15): My confusion is continually before me. The church in general, the psalmist in particular, were continually teased and vexed with the insults of the enemy. Concerning those that are going down every one cries, "Down with them."5. That it was very grievous, and in a manner overwhelmed him: The shame of my face has covered me. He blushed for sin, or rather for the dishonour done to God, and then it was a holy blushing. 6. That it reflected upon God himself; the reproach which the enemy and the avenger cast upon them was downright blasphemy against God, Psa 44:16, and 2Ki 19:3. There was therefore strong reason to believe that God would appear for them. As there is no trouble more grievous to a generous and ingenuous mind than reproach and calumny, so there is none more grievous to a holy gracious soul than blasphemy and dishonour done to God.

Matthew Henry: Psa 44:17-26

The people of God, being greatly afflicted and oppressed, here apply to him; whither else should they go?

I. By way of appeal, concerning their integrity, which he only is an infallible judge of, and which he will certainly be the rewarder of. Two things they call God to witness to: -

1. That, though they suffered these hard things, yet they kept close to God and to their duty (Psa 44:17): " All this has come upon us, and it is as bad perhaps as bad can be, yet have we not forgotten thee, neither cast off the thoughts of thee nor deserted the worship of thee; for, though we cannot deny but that we have dealt foolishly, yet we have not dealt falsely in thy covenant, so as to cast thee off and take to other gods. Though idolaters were our conquerors, we did not therefore entertain any more favourable thoughts of their idols and idolatries; though thou hast seemed to forsake us and withdraw from us, yet we have not therefore forsaken thee."The trouble they had been long in was very great: "We have been sorely broken in the place of dragons, among men as fierce, and furious, and cruel, as dragons. We have been covered with the shadow of death, that is, we have been under deep melancholy and apprehensive of nothing short of death. We have been wrapped up in obscurity, and buried alive; and thou hast thus broken us, thou hast thus covered us (Psa 44:19), yet we have not harboured any hard thoughts of thee, nor meditated a retreat from thy service. Though thou hast slain us, we have continued to trust in thee: Our heart has not turned back; we have not secretly withdrawn our affections from thee, neither have our steps, either in our religious worship or in our conversation, declined from they way (Psa 44:18), the way which thou hast appointed us to walk in."When the heart turns back the steps will soon decline; for it is the evil heart of unbelief that inclines to depart from God. Note, We may the better bear our troubles, how pressing soever, if in them we still hold fast our integrity. While our troubles do not drive us from our duty to God we should not suffer them to drive us from our comfort in God; for he will not leave us if we do not leave him. For the proof of their integrity they take God's omniscience to witness, which is as much the comfort of the upright in heart as it is the terror of hypocrites (Psa 44:20, Psa 44:21): " If we have forgotten the name of our God, under pretence that he had forgotten us, or in our distress have stretched out our hands to a strange god, as more likely to help us, shall not God search this out? Shall he not know it more fully and distinctly than we know that which we have with the greatest care and diligence searched out? Shall he not judge it, and call us to an account for it?"Forgetting God was a heart-sin, and stretching our the hand to a strange god was often a secret sin, Eze 8:12. But heart-sins and secret sins are known to God, and must be reckoned for; for he knows the secrets of the heart, and therefore is a infallible judge of the words and actions.

2. That they suffered these hard things because they kept close to God and to their duty (Psa 44:22): "It is for thy sake that we are killed all the day long, because we stand related to thee, are called by thy name, call upon thy name, and will not worship other gods."In this the Spirit of prophecy had reference to those who suffered even unto death for the testimony of Christ, to whom it is applied, Rom 8:36. So many were killed, and put to such lingering deaths, that they were in the killing all the day long; so universally was this practised that when a man became a Christian he reckoned himself as a sheep appointed for the slaughter.

II. By way of petition, with reference to their present distress, that God would, in his own due time, work deliverance for them. 1. Their request is very importunate: Awake, arise, Psa 44:23. Arise for our help; redeem us (Psa 44:26); come speedily and powerfully to our relief, Psa 80:2. Stir up thy strength, and come and save us. They had complained (Psa 44:12) that God had sold them; here they pray (Psa 44:26) that God would redeem them; for there is no appealing from God, but by appealing to him. If he sell us, it is not any one else that can redeem us; the same hand that tears must heal, that smites must bind up, Hos 6:1. They had complained (Psa 44:9), Thou hast cast us off; but here they pray (Psa 44:23), " Cast us not off forever; let us not be finally forsaken of God."2. The expostulations are very moving: Why sleepest thou? Psa 44:23. He that keeps Israel neither slumbers nor sleeps; but, when he does not immediately appear for the deliverance of his people, they are tempted to think he sleeps. The expression is figurative (as Psa 78:65, Then the Lord awaked as one out of sleep ); but it was applicable to Christ in the letter (Mat 8:24); he was asleep when his disciples were in a storm, and they awoke him, saying, Lord, save us, we perish. " Wherefore hidest thou thy face, that we may not see thee and the light of thy countenance?"Or, "that thou mayest not see us and our distresses? Thou forgettest our affliction and our oppression, for it still continues, and we see no way open for our deliverance."And, 3. The pleas are very proper, not their own merit and righteousness, though they had the testimony of their consciences concerning their integrity, but they plead the poor sinner's pleas. (1.) Their own misery, which made them the proper objects of the divine compassion (Psa 44:25): " Our soul is bowed down to the dust under prevailing grief and fear. We have become as creeping things, the most despicable animals: Our belly cleaves unto the earth; we cannot lift up ourselves, neither revive our own drooping spirits nor recover ourselves out of our low and sad condition, and we lie exposed to be trodden on by every insulting foe."2. God's mercy: " O redeem us for they mercies' sake; we depend upon the goodness of thy nature, which is the glory of thy name (Exo 34:6), and upon those sure mercies of David which are conveyed by the covenant to all his spiritual seed."

Keil-Delitzsch: Psa 44:13-16

(Heb.: 44:14-17) To this defeat is now also added the shame that springs out of it. A distinction is made between the neighbouring nations, or those countries lying immediately round about Israel ( סביבות , as in the exactly similar passage Psa 79:4, cf. Psa 80:7, which closely resembles it), and the nations of the earth that dwell farther away from Israel. משׁל is here a jesting, taunting proverb, and one that holds Israel up as an example of a nation undergoing chastisement (vid., Hab 2:6). The shaking of the head is, as in Psa 22:8, a gesture of malicious astonishment. In נגדּי תּמיד (as in Psa 38:18) we have both the permanent aspect or look and the perpetual consciousness. Instead of "shame covers my face,"the expression is "the shame of my face covers me,"i.e., it has overwhelmed my entire inward and outward being (cf. concerning the radical notions of בּושׁ , Ps 6:11, and חפר , Psa 34:6). The juxtaposition of "enemy and revengeful man"has its origin in Psa 8:3. In Psa 44:17 מקּול and מפּני alternate; the former is used of the impression made by the jeering voice, the other of the impression produced by the enraged mien.

Keil-Delitzsch: Psa 44:17-21

(Heb.: 44:18-22) If Israel compares its conduct towards God with this its lot, it cannot possibly regard it as a punishment that it has justly incurred. Construed with the accusative, בּוא signifies, as in Psa 35:8; Psa 36:12, to come upon one, and more especially of an evil lot and of powers that are hostile. שׁקּר , to lie or deceive, with בּ of the object on whom the deception or treachery is practised, as in Psa 89:34. In Psa 44:19 אשּׁוּר is construed as fem ., exactly as in Job 31:8; the fut. consec . is also intended as such (as e.g., in Job 3:10; Num 16:14): that our step should have declined from, etc.; inward apostasy is followed by outward wandering and downfall. This is therefore not one of the many instances in which the לא of one clause also has influence over the clause that follows (Ges. §152, 3). כּי , Psa 44:20, has the sense of quod : we have not revolted against Thee, that Thou shouldest on that account have done to us the thing which is now befallen us. Concerning תּנּיּם vid., Isa 13:22. A "place of jackals"is, like a habitation of dragons (Jer 10:22), the most lonesome and terrible wilderness; the place chosen was, according to this, an inhospitable מדבר , far removed from the dwellings of men. כּסּה is construed with על of the person covered, and with בּ of that with which (1Sa 19:13) he is covered: Thou coveredst us over with deepest darkness (vid., Psa 23:4). אם , Psa 44:21, is not that of asseveration (verily we have not forgotten), but, as the interrogatory apodosis Psa 44:22 shows, conditional: if we have (= should have) forgotten. This would not remain hidden from Him who knoweth the heart, for the secrets of men's hearts are known to Him. Both the form and matter here again strongly remind one of Job 31, more especially Job 31:4; cf. also on תּעלמות , Job 11:6; Job 28:11.

Keil-Delitzsch: Psa 44:22-26

(Heb.: 44:23-27) The church is not conscious of any apostasy, for on the contrary it is suffering for the sake of its fidelity. Such is the meaning intended by כּי , Psa 44:23 (cf. Psa 37:20). The emphasis lies on עליך , which is used exactly as in Psa 69:8. Paul, in Rom 8:36, transfers this utterance to the sufferings of the New Testament church borne in witnessing for the truth, or I should rather say he considers it as a divine utterance corresponding as it were prophetically to the sufferings of the New Testament church, and by anticipation, coined concerning it and for its use, inasmuch as he cites it with the words καθὼς γέγραπται . The suppliant cries עוּרה and הקיצה are Davidic, and found in his earlier Ps; Psa 7:7; Psa 35:23; Psa 59:5., cf. Psa 78:65. God is said to sleep when He does not interpose in whatever is taking place in the outward world here below; for the very nature of sleep is a turning in into one's own self from all relationship to the outer world, and a resting of the powers which act outwardly. The writer of our Psalm is fond of couplets of synonyms like ענינוּ ולחצנוּ in Psa 44:25; cf. Psa 44:4, ימינך וּזרועך . Psa 119:25 is an echo of Psa 44:26. The suppliant cry קוּמה (in this instance in connection with the עזרתה which follows, it is to be accented on the ultima ) is Davidic, Psa 3:8; Psa 7:7; but originally it is Mosaic. Concerning the ah of עזרתה , here as also in Psa 63:8 of like meaning with לעזרתי , Psa 22:20, and frequently, vid., on Psa 3:3.

Constable: Psa 42:1--72:20

II. Book 2: chs. 42--72

In Book 1 we saw that all the psalms except 1, 2, 10, and 33 claimed David as their writer. It is likely that he wrote these four as well even though they do not bear his name. In Book 2 the titles identify David as the writer of 18 psalms (Pss. 51-65, 68-70). He may have written those bearing the notation, "of the sons of Korah" (Pss. 42, 44-49). The sons of Korah (cf. Num. 26:10-11) were musicians (1 Chron. 6:31-48). Some scholars believe David wrote these psalms for them to perform. Others believe the sons of Korah composed them. I think this is a less likely possibility because of the similarity between the content of these psalms and the ones David wrote. Asaph wrote Psalm 50, and Solomon composed Psalm 72. Psalms 43, 66, 67, and 71 are anonymous.

Constable: Psa 44:1-26

Psalm 44

The writer spoke for the nation of Israel in this psalm. He lamented a national disaster, namely defeat by enemies, and he called on the Lord to deliver. Evidently he could not identify sin in the nation as the cause of this defeat. He attributed it instead to it being "for Thy sake" (v. 22). Israel was apparently suffering because she had remained loyal to God in a world hostile to Him. The basis of his request was God's faithfulness to the patriarchs and the people's present trust in Him.⁹⁷

"Perhaps the Psalter's boldest appeal to God's faithfulness is found in Psalm 44, a communal lament psalm offered to God during an unidentified national catastrophe."⁹⁸

Constable: Psa 44:8-15

2. Israel's present defeated condition 44:9-16

44:9-10 God had allowed His people to suffer defeat recently for some reason. The nation had retreated and the enemy had taken spoils.

44:11-12 These verses describe the defeat figuratively. God had not protected His sheep but had allowed their enemy to ravage them. He had sold them to the enemy but had not profited from the bargain personally.

44:13-14 Israel's defeat had made her an object of ridicule among her neighbor nations. They laughed at God's people because the Lord had not defended them.

44:15-16 The psalmist's heart broke because Israel suffered such humiliation. He suffered because God's reputation suffered too.

Constable: Psa 44:16-21

3. The nation's continuing trust in the Lord 44:17-22

44:17-19 Even though the Lord had abandoned His people temporarily, the psalmist claimed the nation continued to trust and obey Him. They had continued to remember Him, and they had not forsaken allegiance to the Mosaic Covenant. They had done so in the face of their disastrous defeat.

44:20-22 Their defeat and humiliation were not the consequences of apostasy. They suffered innocently for some unknown reason. It seemed as though God allowed Israel's enemy to slaughter some of His sheep for purposes known only to Himself.

The Apostle Paul quoted verse 22 in Romans 8:36 as proof that even though God's people suffer innocently God does not forsake us.

Constable: Psa 44:22-25

4. A prayer requesting divine intervention 44:23-26

The psalmist cried out to God to act for His people. He pictured God as asleep and in need of arousing (cf. Mark 4:38). Yahweh could not be angry since His people had not sinned. Israel had come to the end of her rope and was almost dead. Since Yahweh had pledged to protect His people, the writer concluded with an appeal to His loyal love.

Sometimes believers suffer through no fault of their own. In such situations we should maintain our trust and obedience, and we should call on God to deliver us as He has promised to do. Even if He allows us to perish in this life, we should still remain faithful to him (cf. Job 13:15).

Commentary -- Other

Critics Ask: Psa 44:23

PSALM 44:23 —Does God sleep?

PROBLEM: According to Psalm 121:4 , God shall “neither slumber nor sleep.” Yet, in this verse the psalmist calls on God, “Awake! Why do You sleep, O Lord?”

SOLUTION: The psalmist uses “sleep” as a figure of speech referring to the fact that God had deferred judgment, showing at that moment no signs of activity (cf. Ps. 44:9-10 ).   

Evidence: Psa 44:21

It is so easy to say, " God sees the heart." Think for a moment how incredible God must be to be able to search the thoughts of even one person. He sees the motives, the desires, and the deepest secrets. Sometimes our thoughts are so numerous that even we have trouble tracking them. Yet God sees the thoughts of every living person on this earth. This can either be a great comfort or a great terror, depending on whether or not our sins are forgiven.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 44 (Chapter Introduction)

Overview

Psa 44:1, The church, in memory of former favours, Psa 44:7, complains of her present evils; Psa 44:17, Professing her integrity, Psa 44:24, she fervently prays for succour.

Psa 42:1 *title

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 44 (Chapter Introduction)

THE ARGUMENT

There is no certainty, either concerning the author or the particular occasion of this Psalm. This is evident, that it was composed with respect unto the calamitous condition of the church and people of Israel, whom it supposeth to be in a state of captivity and persecution. But whether it was made by David, who foresaw and foretold by the Spirit of God their future captivity, and framed this for their use in that estate, or by some other holy man of God, when they were actually in this condition, is not determined, nor necessary to know for the understanding of it.

The church commemorates past mercies, Psa 44:1,2 . The arm of God, not the sword of Israel, put them in possession of the land, Psa 44:3 . Their trust is in God, not in their bow, Psa 44:4-8 . They complain of divers troubles, Psa 44:9-16 . They profess their integrity, Psa 44:17-22 . A fervent prayer for help, Psa 44:23-26 .

What work thou didst in their days: they allege their former experience, as encouragements to their faith, and motives to God to continue to be gracious to them.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 44 (Chapter Introduction)

A petition for succour and relief.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 44 (Chapter Introduction)

We are not told either who was the penmen of this psalm or when and upon what occasion it was penned, upon a melancholy occasion, we are sure, not so much to the penman himself (then we could have found occasions enough for it in the history of David and his afflictions), but to the church of God in general; and therefore, if we suppose it penned by David, yet we must attribute it purely to the Spirit of prophecy, and must conclude that the Spirit (whatever he himself had) had in view the captivity of Babylon, or the sufferings of the Jewish church under Antiochus, or rather the afflicted state of the Christian church in its early days (to which Psa 44:22 is applied by the apostle, Rom 8:36), and indeed in all its days on earth, for it is its determined lot that it must enter into the kingdom of heaven through many tribulations. And, if we have any gospel-psalms pointing at the privileges and comforts of Christians, why should we not have one pointing at their trials and exercises? It is a psalm calculated for a day of fasting and humiliation upon occasion of some public calamity, either pressing or threatening. In it the church is taught, I. To own with thankfulness, to the glory of God, the great things God has done for their fathers (Psa 44:1-8). II. To exhibit a memorial of their present calamitous estate (Psa 44:9-16). III. To file a protestation of their integrity and adherence to God notwithstanding (Psa 44:17-22). IV. To lodge a petition at the throne of grace for succour and relief (Psa 44:22-26). In singing this psalm we ought to give God the praise of what he has formerly done for his people, to represent our own grievances, or sympathize with those parts of the church that are in distress, to engage ourselves, whatever happens, to cleave to God and duty, and then cheerfully to wait the event.

To the chief musician for the sons of Korah, Maschil.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Weinfeld, Moshe. "The Covenant of Grant in the Old Testament and in the Ancient Near East," Journal of the American Oriental Society 90 (1970):184-203.

White, John. Daring To Draw Near. Downers Grove: Inter-Varsity Press, 1978.

Wood, Leon. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

Yee, Russell. "The Divine Imperative to Sing." Exegesis and Exposition 2:1 (Summer 1987):28-44.

Zemek, George J., Jr. "The Word of God in the Child of God: Psalm 119." Spire 10:2 (1982):8-9.

Zuck, Roy B. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "The Problem of the Imprecatory Psalms." ThM thesis. Dallas Theological Seminary, 1957.

Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 44 (Chapter Introduction)

INTRODUCTION TO PSALM 44

To the chief Musician for the sons of Korah, Maschil. It is not certain who was the writer of this psalm, nor when it was written, and to what time it belongs: some have thought it was composed by one of the Babylonish captivity, and that it gives an account of the church and people of God in those times; but what is said in Psa 44:17 does not seem to agree with Dan 9:5. It is most likely it was written by David, and to him the Targum ascribes it; though it does not respect his times; since what is said in Psa 44:9 cannot agree with them; yet he being a prophet might, under a prophetic influence, speak of future times, and represent the church in them. Some are of opinion that he prophetically speaks of the times of the Maccabees and of Antiochus, when the church and people of God suffered much for the true religion, and abode steadfast in it; so Theodoret: but rather the whole may be applied to the times of the New Testament, since Psa 44:22 is cited by the Apostle Paul, Rom 8:36, and is applied to his times, and as descriptive of the suffering state and condition of the church then; and which seems to be the guide and key for the opening of the whole psalm.