Psalms 44
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Psalms 44
We Have Heard with Our Ears, O God
1We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old.
Jamieson-Fausset-Brown
PSALM 44
Psa 44:1-26. In a time of great national distress, probably in David's reign, the Psalmist recounts God's gracious dealings in former times, and the confidence they had learned to repose in Him. After a vivid picture of their calamities, he humbly expostulates against God's apparent forgetfulness, reminding Him of their faithfulness and mourning their heavy sorrows.
1-3. This period is that of the settlement of Canaan (Jos 24:12; Jud 6:3).
have told--or, "related" (compare Ex 10:2).
PSALM 44
Psa 44:1-26. In a time of great national distress, probably in David's reign, the Psalmist recounts God's gracious dealings in former times, and the confidence they had learned to repose in Him. After a vivid picture of their calamities, he humbly expostulates against God's apparent forgetfulness, reminding Him of their faithfulness and mourning their heavy sorrows.
1-3. This period is that of the settlement of Canaan (Jos 24:12; Jud 6:3).
have told--or, "related" (compare Ex 10:2).
The Pulpit Commentary
We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old. The Law required all Israelites to teach their children the past history of the nation, and especially the mercies which had been vouchsafed to it (see Exo_10:2; Exo_12:26, Exo_12:27; Exo_13:8, Exo_13:10, etc.).
We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old. The Law required all Israelites to teach their children the past history of the nation, and especially the mercies which had been vouchsafed to it (see Exo_10:2; Exo_12:26, Exo_12:27; Exo_13:8, Exo_13:10, etc.).
2How thou didst drive out the heathen with thy hand, and plantedst them; how thou didst afflict the people, and cast them out.
The Pulpit Commentary
How thou didst drive out the heathen with thy hand; i.e. "by thy power." The conquest of Canaan is the historical fact referred to. And plantedst them (comp. Exo_15:17, "Thou wilt bring them in, and plant them in the mountain of thine inheritance;" and see also Psa_80:8, "Thou hast brought a vine out of Egypt; thou hast cast out the heathen, and planted it"). How thou didst afflict the people; rather, the peoples, i.e. the Canaanitish nations. And cast them out. So the LXX, the Vulgate, and even the Revised Version. But most moderns, understanding "them" of Israel, render, but didst spread them out (comp. Psa_80:11).
How thou didst drive out the heathen with thy hand; i.e. "by thy power." The conquest of Canaan is the historical fact referred to. And plantedst them (comp. Exo_15:17, "Thou wilt bring them in, and plant them in the mountain of thine inheritance;" and see also Psa_80:8, "Thou hast brought a vine out of Egypt; thou hast cast out the heathen, and planted it"). How thou didst afflict the people; rather, the peoples, i.e. the Canaanitish nations. And cast them out. So the LXX, the Vulgate, and even the Revised Version. But most moderns, understanding "them" of Israel, render, but didst spread them out (comp. Psa_80:11).
3For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them.
The Pulpit Commentary
For they got not the land in possession by their own sword, neither did their own arm save them (comp. Jos_24:11, Jos_24:12): but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them (see Deu_4:37, Deu_4:38; Jos_24:11, Jos_24:18).
For they got not the land in possession by their own sword, neither did their own arm save them (comp. Jos_24:11, Jos_24:12): but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them (see Deu_4:37, Deu_4:38; Jos_24:11, Jos_24:18).
4Thou art my King, O God: command deliverances for Jacob.
Jamieson-Fausset-Brown
4. Thou art my King--literally, "he who is my King," sustaining the same covenant relation as to the "fathers."
4. Thou art my King--literally, "he who is my King," sustaining the same covenant relation as to the "fathers."
The Pulpit Commentary
Thou art my King, O God; literally, thou art he that is my King, O God; i.e. I acknowledge no other king but thee, no other absolute lord and master. Command deliverances for Jacob. Being King, thou hast a right to command. We pray thee at this present time to command our deliverance.
Thou art my King, O God; literally, thou art he that is my King, O God; i.e. I acknowledge no other king but thee, no other absolute lord and master. Command deliverances for Jacob. Being King, thou hast a right to command. We pray thee at this present time to command our deliverance.
5Through thee will we push down our enemies: through thy name will we tread them under that rise up against us.
Jamieson-Fausset-Brown
5. The figure drawn from the habits of the ox.
5. The figure drawn from the habits of the ox.
The Pulpit Commentary
Through thee will we push down our enemies. Do as we ask—command our deliverance—and then we shall assuredly "push down," i.e. overthrow and prostrate, our enemies. Thy help will be found as effectual in the future as in the past. Through thy Name will we tread them under that rise up against us. Having pushed our foes to the ground (comp. Deu_33:17), we shall then be able to "tread them under." The imagery is drawn from the practice of buffaloes and wild bulls.
Through thee will we push down our enemies. Do as we ask—command our deliverance—and then we shall assuredly "push down," i.e. overthrow and prostrate, our enemies. Thy help will be found as effectual in the future as in the past. Through thy Name will we tread them under that rise up against us. Having pushed our foes to the ground (comp. Deu_33:17), we shall then be able to "tread them under." The imagery is drawn from the practice of buffaloes and wild bulls.
6For I will not trust in my bow, neither shall my sword save me.
Jamieson-Fausset-Brown
6-8. God is not only our sole help, but only worthy of praise.
6-8. God is not only our sole help, but only worthy of praise.
The Pulpit Commentary
For I will not trust in my bow, neither shall my sword save me (comp. Psa_44:3). My trust, i.e; shall not be in myself, but in thee. The sword and the bow were the ordinary weapons of Israel.
For I will not trust in my bow, neither shall my sword save me (comp. Psa_44:3). My trust, i.e; shall not be in myself, but in thee. The sword and the bow were the ordinary weapons of Israel.
7But thou hast saved us from our enemies, and hast put them to shame that hated us.
The Pulpit Commentary
But thou hast saved us from our enemies; or, dost save us. It is the voice of confident hope that speaks, not that of gratitude. And hast put them to shame that hated us; rather, and puttest them to shame that hate us. The writer is sure that God will do in the future as he has done in the past, and will raise Israel up again from the low estate into which they have been brought by disaster.
But thou hast saved us from our enemies; or, dost save us. It is the voice of confident hope that speaks, not that of gratitude. And hast put them to shame that hated us; rather, and puttest them to shame that hate us. The writer is sure that God will do in the future as he has done in the past, and will raise Israel up again from the low estate into which they have been brought by disaster.
8In God we boast all the day long, and praise thy name for ever. Selah.
The Pulpit Commentary
In God we boast all the day long, and praise thy Name for ever. We boast of God as our God, who saves us, and puts to shame our enemies (see Psa_44:7).
In God we boast all the day long, and praise thy Name for ever. We boast of God as our God, who saves us, and puts to shame our enemies (see Psa_44:7).
In God We Boast All the Day Long — Yet Cast Off
9But thou hast cast off, and put us to shame; and goest not forth with our armies.
Jamieson-Fausset-Brown
9. But--contrasting, cast off as abhorrent (Psa 43:2).
goest not forth--literally, "will not go" (2Sa 5:23). In several consecutive verses the leading verb is future, and the following one past (in Hebrew), thus denoting the causes and effects. Thus (Psa 44:10-12), when defeated, spoiling follows; when delivered as sheep, dispersion follows, &c.
9. But--contrasting, cast off as abhorrent (Psa 43:2).
goest not forth--literally, "will not go" (2Sa 5:23). In several consecutive verses the leading verb is future, and the following one past (in Hebrew), thus denoting the causes and effects. Thus (Psa 44:10-12), when defeated, spoiling follows; when delivered as sheep, dispersion follows, &c.
The Pulpit Commentary
These verses form the second stanza, and are a loud and bitter complaint. God has recently dealt with Israel exceptionally—has seemed to "cast them off," has "put them to shame," allowed them to be defeated and despoiled, slain and carried into captivity, made a scorn and a derision, a reproach and a byword. He no longer "goes forth with their armies," to secure them victory over their foes, but holds aloof, and covers them with confusion. The description implies, not a single defeat, but a somewhat prolonged period of depression, during which several "armies" have been beaten, several battles lost, multitudes slain, and great numbers carried away captive (Psa_44:11). Still, a general captivity, like the Babylonian, is certainly not spoken of. The nation is as yet unconquered. It needs but a return of God's favour to turn the vanquished into the victors, and to replace shame by boasting.
But thou hast cast off (comp. Psa_43:2) and put us to shame (see also Psa_44:16). It is the shame of defeat, rather than the physical pains or material losses, that grieve the writer. And goest not forth with our armies. Israel has still "armies" at her disposal. It is therefore certainly not the early Maccabean period, nor the time of the expiring monarchy. Her armies have free play, are sent forth, only God does not "go forth" with them (comp. Psa_60:10).
These verses form the second stanza, and are a loud and bitter complaint. God has recently dealt with Israel exceptionally—has seemed to "cast them off," has "put them to shame," allowed them to be defeated and despoiled, slain and carried into captivity, made a scorn and a derision, a reproach and a byword. He no longer "goes forth with their armies," to secure them victory over their foes, but holds aloof, and covers them with confusion. The description implies, not a single defeat, but a somewhat prolonged period of depression, during which several "armies" have been beaten, several battles lost, multitudes slain, and great numbers carried away captive (Psa_44:11). Still, a general captivity, like the Babylonian, is certainly not spoken of. The nation is as yet unconquered. It needs but a return of God's favour to turn the vanquished into the victors, and to replace shame by boasting.
But thou hast cast off (comp. Psa_43:2) and put us to shame (see also Psa_44:16). It is the shame of defeat, rather than the physical pains or material losses, that grieve the writer. And goest not forth with our armies. Israel has still "armies" at her disposal. It is therefore certainly not the early Maccabean period, nor the time of the expiring monarchy. Her armies have free play, are sent forth, only God does not "go forth" with them (comp. Psa_60:10).
10Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.
The Pulpit Commentary
Thou makest us to turn back from the enemy. Thou bringest it to pass that we turn our backs in shameful flight from the enemy, either making a feeble resistance or none at all. And they which hate us spoil for themselves. Spoil us of our arms and ornaments, which they seize and appropriate.
Thou makest us to turn back from the enemy. Thou bringest it to pass that we turn our backs in shameful flight from the enemy, either making a feeble resistance or none at all. And they which hate us spoil for themselves. Spoil us of our arms and ornaments, which they seize and appropriate.
11Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen.
Jamieson-Fausset-Brown
11. The Babylonian captivity not necessarily meant. There were others (compare 1Ki 8:46).
11. The Babylonian captivity not necessarily meant. There were others (compare 1Ki 8:46).
The Pulpit Commentary
Thou hast given us like sheep appointed for meat. "As sheep for the shambles" (Kay)—a free translation, which well expresses the meaning. And hast scattered us among the heathen. Either "caused us to disperse ourselves among our heathen neighbours," or "to be sold for slaves among them by our captors." No general dispersion of the nation is intended.
Thou hast given us like sheep appointed for meat. "As sheep for the shambles" (Kay)—a free translation, which well expresses the meaning. And hast scattered us among the heathen. Either "caused us to disperse ourselves among our heathen neighbours," or "to be sold for slaves among them by our captors." No general dispersion of the nation is intended.
12Thou sellest thy people for nought, and dost not increase thy wealth by their price.
The Pulpit Commentary
Thou sellest thy people for nought; literally, for not-wealth (comp. Jer_15:13). The whole people is regarded, not as sold for slaves, but as delivered over to the will of their enemies; and all "for nought," God gaining nothing in exchange. Thou dost not increase thy wealth by their price. A repetition for the sake of emphasis, but adding no new idea.
Thou sellest thy people for nought; literally, for not-wealth (comp. Jer_15:13). The whole people is regarded, not as sold for slaves, but as delivered over to the will of their enemies; and all "for nought," God gaining nothing in exchange. Thou dost not increase thy wealth by their price. A repetition for the sake of emphasis, but adding no new idea.
13Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.
Jamieson-Fausset-Brown
13-14. (Compare De 28:37; Psa 79:4).
13-14. (Compare De 28:37; Psa 79:4).
The Pulpit Commentary
Thou makest us a reproach to our neighbours (comp. Psa_42:10; Psa_79:4; Psa_80:6). They would be reproached, not so much as cowards, or as weak and powerless themselves, but rather as having a weak and powerless God. A scorn and a derision to them that are round about us. (For instances of the "scorn and derision" whereto the Israelites were exposed at the hands of the heathen, see 2Ki_18:23, 2Ki_18:24; 2Ki_19:23, 2Ki_19:24; Neh_2:19; Neh_4:2, Neh_4:3; Psa_79:4; Psa_137:7.)
Thou makest us a reproach to our neighbours (comp. Psa_42:10; Psa_79:4; Psa_80:6). They would be reproached, not so much as cowards, or as weak and powerless themselves, but rather as having a weak and powerless God. A scorn and a derision to them that are round about us. (For instances of the "scorn and derision" whereto the Israelites were exposed at the hands of the heathen, see 2Ki_18:23, 2Ki_18:24; 2Ki_19:23, 2Ki_19:24; Neh_2:19; Neh_4:2, Neh_4:3; Psa_79:4; Psa_137:7.)
14Thou makest us a byword among the heathen, a shaking of the head among the people.
The Pulpit Commentary
Thou makest us a byword among the heathen (comp. Job_17:6; Jer_24:9). A shaking of the head among the people; rather, among the peoples (comp. Psa_22:7).
Thou makest us a byword among the heathen (comp. Job_17:6; Jer_24:9). A shaking of the head among the people; rather, among the peoples (comp. Psa_22:7).
15My confusion is continually before me, and the shame of my face hath covered me,
Jamieson-Fausset-Brown
15. shame of ... face--blushes in disgrace.
15. shame of ... face--blushes in disgrace.
The Pulpit Commentary
My confusion is continually before me, and the shame of my face hath covered me (see the comment on Psa_44:9).
My confusion is continually before me, and the shame of my face hath covered me (see the comment on Psa_44:9).
16For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.
Jamieson-Fausset-Brown
16. Its cause, the taunts and presence of malignant enemies (Psa 8:2).
16. Its cause, the taunts and presence of malignant enemies (Psa 8:2).
The Pulpit Commentary
For the voice of him that re-proacheth and blasphemeth. The reproaches of the heathen were most commonly "blasphemies,'' since they consisted very mainly of contemptuous expressions against the God of Israel (see the comment on Psa_44:13; and comp. Isa_37:3, Isa_37:23). By reason of the enemy and avenger. The persons by whom the blasphemous reproaches were uttered—Israel's enemies bent on avenging former losses and defeats.
For the voice of him that re-proacheth and blasphemeth. The reproaches of the heathen were most commonly "blasphemies,'' since they consisted very mainly of contemptuous expressions against the God of Israel (see the comment on Psa_44:13; and comp. Isa_37:3, Isa_37:23). By reason of the enemy and avenger. The persons by whom the blasphemous reproaches were uttered—Israel's enemies bent on avenging former losses and defeats.
17All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant.
Jamieson-Fausset-Brown
17-19. They had not apostatized totally--were still God's people.
17-19. They had not apostatized totally--were still God's people.
The Pulpit Commentary
In this third stanza the psalmist strongly emphasizes his complaint by maintaining that the calamities from which they are suffering have not come upon the people through any fault of their own, or been in any way provoked or deserved He is, perhaps, over-confident; but we cannot doubt that he is sincere in the belief, which he expresses, that the people, both before and during their calamities, have been obedient and faithful to God, wholly free from idolatry, and exemplary in their conduct and life. There are not many periods of Israelite history at which such a description could have been given without manifest untruth, and the time of David is certainly more suitable for it than almost any other.
All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant. Israel had neither put aside the thought of religion, and given herself up to wordliness, nor yet, while still professedly religious, transgressed habitually God's commandments. She maintained "thorough sincerity in religion, and consistent integrity of life." Yet "all this"—all that has been described in Psa_44:9-16—had come upon her.
In this third stanza the psalmist strongly emphasizes his complaint by maintaining that the calamities from which they are suffering have not come upon the people through any fault of their own, or been in any way provoked or deserved He is, perhaps, over-confident; but we cannot doubt that he is sincere in the belief, which he expresses, that the people, both before and during their calamities, have been obedient and faithful to God, wholly free from idolatry, and exemplary in their conduct and life. There are not many periods of Israelite history at which such a description could have been given without manifest untruth, and the time of David is certainly more suitable for it than almost any other.
All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant. Israel had neither put aside the thought of religion, and given herself up to wordliness, nor yet, while still professedly religious, transgressed habitually God's commandments. She maintained "thorough sincerity in religion, and consistent integrity of life." Yet "all this"—all that has been described in Psa_44:9-16—had come upon her.
18Our heart is not turned back, neither have our steps declined from thy way;
The Pulpit Commentary
Our heart is not turned back; i.e. turned away from God, as it was when they passed through the wilderness (Psa_78:41). Neither have our steps declined from thy way. Neither in respect of inward feeling nor of outward act have we strayed from the right path.
Our heart is not turned back; i.e. turned away from God, as it was when they passed through the wilderness (Psa_78:41). Neither have our steps declined from thy way. Neither in respect of inward feeling nor of outward act have we strayed from the right path.
19Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death.
The Pulpit Commentary
Though thou hast sore broken us in the place of dragons; rather, in the place of jackals; i.e. in wild and desolate regions, where jackals abound (comp. Isa_13:22; Isa_34:13). The expression is probably used metaphorically. And covered us with the shadow of death. Brought us, i.e; into imminent peril of destruction (see Psa_44:10, Psa_44:11).
Though thou hast sore broken us in the place of dragons; rather, in the place of jackals; i.e. in wild and desolate regions, where jackals abound (comp. Isa_13:22; Isa_34:13). The expression is probably used metaphorically. And covered us with the shadow of death. Brought us, i.e; into imminent peril of destruction (see Psa_44:10, Psa_44:11).
20If we have forgotten the name of our God, or stretched out our hands to a strange god;
Jamieson-Fausset-Brown
20-21. A solemn appeal to God to witness their constancy.
stretched out ... hands--gesture of worship (Ex 9:29; Psa 88:9).
20-21. A solemn appeal to God to witness their constancy.
stretched out ... hands--gesture of worship (Ex 9:29; Psa 88:9).
The Pulpit Commentary
If we have forgotten the name of our God, or stretched out (rather, spread out) our hands to a strange god. If Israel had either forgotten the true God (see above, Psa_44:17) or fallen away to the worship of false or strange gods—then her ill success against her foreign enemies would have been fully accounted for, since it would only have been in accordance with the threatenings of the Law (Le 26:14-17; Deu_28:15-23); but as she had done neither of these things, her defeats and depressed condition seemed to the psalmist wholly unaccountable. We trace here the same current belief, which comes out so strongly in the Book of Job—the belief that calamities were, almost of necessity, punishments for sin; and that when they occurred, and there had been no known precedent misconduct, the case was abnormal and extraordinary.
If we have forgotten the name of our God, or stretched out (rather, spread out) our hands to a strange god. If Israel had either forgotten the true God (see above, Psa_44:17) or fallen away to the worship of false or strange gods—then her ill success against her foreign enemies would have been fully accounted for, since it would only have been in accordance with the threatenings of the Law (Le 26:14-17; Deu_28:15-23); but as she had done neither of these things, her defeats and depressed condition seemed to the psalmist wholly unaccountable. We trace here the same current belief, which comes out so strongly in the Book of Job—the belief that calamities were, almost of necessity, punishments for sin; and that when they occurred, and there had been no known precedent misconduct, the case was abnormal and extraordinary.
21Shall not God search this out? for he knoweth the secrets of the heart.
The Pulpit Commentary
Shall not God search this out! i.e. visit for it—punish it. Such a result was to be expected. But when there had been no precedent idolatry, no neglect of the worship of Jehovah, what then? For he knoweth the secrets of the heart. Secret idolatry would, of course, explain the state of things; but the writer evidently knows of no secret idolatry.
Shall not God search this out! i.e. visit for it—punish it. Such a result was to be expected. But when there had been no precedent idolatry, no neglect of the worship of Jehovah, what then? For he knoweth the secrets of the heart. Secret idolatry would, of course, explain the state of things; but the writer evidently knows of no secret idolatry.
22Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter.
Jamieson-Fausset-Brown
22. Their protracted sufferings as God's people attests the constancy. Paul (Ro 8:36) uses this to describe Christian steadfastness in persecution.
22. Their protracted sufferings as God's people attests the constancy. Paul (Ro 8:36) uses this to describe Christian steadfastness in persecution.
The Pulpit Commentary
Yea, for thy sake are we killed all the day long; or, continually, as the phrase is often translated. Not only are the Israelites not suffering on account of any previous desertion of God, or other misconduct, but they are suffering for their fidelity to God. The heathen hate them, and make war upon them, as worshippers of one exclusive God, Jehovah, and contemners of their many gods, whom they hold to be "no-gods." They are martyrs, like the Christians of the early Church (see Rom_8:36). We are counted as sheep for the slaughter (comp. Psa_44:11).
Yea, for thy sake are we killed all the day long; or, continually, as the phrase is often translated. Not only are the Israelites not suffering on account of any previous desertion of God, or other misconduct, but they are suffering for their fidelity to God. The heathen hate them, and make war upon them, as worshippers of one exclusive God, Jehovah, and contemners of their many gods, whom they hold to be "no-gods." They are martyrs, like the Christians of the early Church (see Rom_8:36). We are counted as sheep for the slaughter (comp. Psa_44:11).
23Awake, why sleepest thou, O Lord? arise, cast us not off for ever.
Jamieson-Fausset-Brown
23-26. This style of addressing God, as indifferent, is frequent (Psa 3:7; 9:19; 13:1, &c.). However low their condition, God is appealed to, on the ground, and for the honor, of His mercy.
23-26. This style of addressing God, as indifferent, is frequent (Psa 3:7; 9:19; 13:1, &c.). However low their condition, God is appealed to, on the ground, and for the honor, of His mercy.
The Pulpit Commentary
The appeal to God is now made, after the case has been fully represented. God has always hitherto maintained the cause of his people, and given them victory over their enemies, unless they had fallen away from him (Psa_44:1-8). Now he has acted otherwise—he has allowed their enemies to triumph (Psa_44:9-16). And they have given him no reason for his desertion of them (Psa_44:17-22). Surely, if they call upon him, and plead their cause before him, he will relent, and come to their aid. The appeal, therefore, is made briefly, but in the most moving terms.
Awake, why sleepest thou, O Lord? The psalmist does not really believe that Jehovah "sleeps." The heathen might so imagine of their gods (1Ki_18:27), but not an Israelite. An Israelite would be sure that "he that keepeth Israel neither slumbers nor sleeps" (Psa_121:4). The writer consciously uses an anthropomorphism, really intending only to call on God to rouse himself from his inaction, and lay it aside, and come to Israel's aid. Arise (see Psa_7:6; Psa_9:19; Psa_10:12, etc.). Cast us not off for ever (comp. Psa_44:9). Under the existing peril, for God to cast off his people will be to cast them off for ever. They had no strength of their own that could save them.
The appeal to God is now made, after the case has been fully represented. God has always hitherto maintained the cause of his people, and given them victory over their enemies, unless they had fallen away from him (Psa_44:1-8). Now he has acted otherwise—he has allowed their enemies to triumph (Psa_44:9-16). And they have given him no reason for his desertion of them (Psa_44:17-22). Surely, if they call upon him, and plead their cause before him, he will relent, and come to their aid. The appeal, therefore, is made briefly, but in the most moving terms.
Awake, why sleepest thou, O Lord? The psalmist does not really believe that Jehovah "sleeps." The heathen might so imagine of their gods (1Ki_18:27), but not an Israelite. An Israelite would be sure that "he that keepeth Israel neither slumbers nor sleeps" (Psa_121:4). The writer consciously uses an anthropomorphism, really intending only to call on God to rouse himself from his inaction, and lay it aside, and come to Israel's aid. Arise (see Psa_7:6; Psa_9:19; Psa_10:12, etc.). Cast us not off for ever (comp. Psa_44:9). Under the existing peril, for God to cast off his people will be to cast them off for ever. They had no strength of their own that could save them.
24Wherefore hidest thou thy face, and forgettest our affliction and our oppression?
The Pulpit Commentary
Wherefore hidest thou thy face (comp. Psa_13:1; Psa_27:9; Psa_69:17, etc.). And forgettest our affliction and our oppression? (see Psa_13:1; Psa_74:19).
Wherefore hidest thou thy face (comp. Psa_13:1; Psa_27:9; Psa_69:17, etc.). And forgettest our affliction and our oppression? (see Psa_13:1; Psa_74:19).
25For our soul is bowed down to the dust: our belly cleaveth unto the earth.
The Pulpit Commentary
For our soul is bowed down to the dust; i.e. brought very low, humbled, as it were, to the earth, so weakened that it has no strength in it. Our belly cleaveth unto the earth. The body participates in the soul's depression, and lies prostrate on the ground.
For our soul is bowed down to the dust; i.e. brought very low, humbled, as it were, to the earth, so weakened that it has no strength in it. Our belly cleaveth unto the earth. The body participates in the soul's depression, and lies prostrate on the ground.
26Arise for our help, and redeem us for thy mercies’ sake.
The Pulpit Commentary
Arise for our help; literally, arise as a help unto us; i.e. arise, and come to our aid. Help against the enemy is the one object of the entire prayer. And redeem us; or, save us—"deliver us" (comp. Psa_25:22). For thy mercies' sake (comp. Psa_6:4; Psa_31:16).
Arise for our help; literally, arise as a help unto us; i.e. arise, and come to our aid. Help against the enemy is the one object of the entire prayer. And redeem us; or, save us—"deliver us" (comp. Psa_25:22). For thy mercies' sake (comp. Psa_6:4; Psa_31:16).
THE HOLY BIBLE
Psalms
Chapter 44
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105