Teks -- Psalms 44:1-13 (NET)

Psalm 44

44:1 For the music director; by the Korahites, a well-written song. O God, we have clearly heard; our ancestors have told us what you did in their days, in ancient times. 44:2 You, by your power, defeated nations and settled our fathers on their land; you crushed the people living there and enabled our ancestors to occupy it. 44:3 For they did not conquer the land by their swords, and they did not prevail by their strength, but rather by your power, strength and good favor, for you were partial to them. 44:4 You are my king, O God! Decree Jacob’s deliverance! 44:5 By your power we will drive back our enemies; by your strength we will trample down our foes! 44:6 For I do not trust in my bow, and I do not prevail by my sword. 44:7 For you deliver us from our enemies; you humiliate those who hate us. 44:8 In God I boast all day long, and we will continually give thanks to your name. (Selah) 44:9 But you rejected and embarrassed us! You did not go into battle with our armies. 44:10 You made us retreat from the enemy. Those who hate us take whatever they want from us. 44:11 You handed us over like sheep to be eaten; you scattered us among the nations. 44:12 You sold your people for a pittance; you did not ask a high price for them. 44:13 You made us an object of disdain to our neighbors; those who live on our borders taunt and insult us.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 44:4 - My king

The whole people speak as one man, being united in one body.

Wesley: Psa 44:11 - Scattered

Those who were not slain are carried into captivity, and dispersed in several places.

JFB: Psa 44:1-3

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. (Psa. 44:1-26)

This period is that of the settlement of Canaan (Jos 24:12; Jdg 6:3).

JFB: Psa 44:1-3 - have told

Or, "related" (compare Exo 10:2).

JFB: Psa 44:2 - plantedst them

That is, "our fathers," who are also, from the parallel construction of the last clause, to be regarded as the object of "cast them out," which means--literally, "send" them out, or, "extend them." Heathen and people denote the nations who were driven out to make room for the Israelites.

JFB: Psa 44:4 - Thou art my King

Literally, "he who is my King," sustaining the same covenant relation as to the "fathers."

JFB: Psa 44:5

The figure drawn from the habits of the ox.

JFB: Psa 44:6-8

God is not only our sole help, but only worthy of praise.

JFB: Psa 44:7 - put . . . to shame

(compare Psa 6:10), disgraced.

JFB: Psa 44:8 - thy name

As in Psa 5:11.

JFB: Psa 44:9 - But

Contrasting, cast off as abhorrent (Psa 43:2).

JFB: Psa 44:9 - 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.

JFB: Psa 44:11

The Babylonian captivity not necessarily meant. There were others (compare 1Ki 8:46).

JFB: Psa 44:13-14

(Compare Deu 28:37; Psa 79:4).

Clarke: Psa 44:1 - We have heard with our ears

We have heard with our ears - The psalmist begins with recounting the marvellous interpositions of God in behalf of the Jewish people, that he might the better strengthen his confidence, and form a ground on which to build his expectation of additional help.

Clarke: Psa 44:2 - Thou didst drove out the heathen

Thou didst drove out the heathen - The Canaanites were as a bad tree planted in a good soil, and bringing forth bad fruit with great luxuriance. God plucked up this bad tree from the roots, and in its place planted the Hebrews as a good tree, a good vine, and caused them to take root, and fill the land.

Clarke: Psa 44:3 - For they got not the land

For they got not the land - Neither by their valor, nor cunning, nor for their merit; yet, they were obliged to fight. But how did they conquer? By the right hand of the Lord, and by his arm; by his strength alone, and the light of his countenance - his favor most manifestly shown unto them.

Clarke: Psa 44:4 - Thou art my king

Thou art my king - What thou wert to them, be to us. We believe in thee as they did; we have sinned and are in captivity, but we repent and turn unto thee; command, therefore, deliverances to Jacob, for we are the descendants of him in whose behalf thou hast wrought such wonders.

Clarke: Psa 44:5 - Through thee will we push down

Through thee will we push down - Through thy Word, במימרא bemeimra , "Thy substantial Word."- Chaldee. If thou be with us, who can be successfully against us? Literally "We will toss them in the air with our horn;"a metaphor taken from an ox or bull tossing the dogs into the air which attack him

Clarke: Psa 44:5 - Through thy name

Through thy name - Jehovah; the infinite, the omnipotent, the eternal Being; whose power none is able to resist.

Clarke: Psa 44:6 - I will not trust in my bow

I will not trust in my bow - As he is speaking of what God had already done for his forefathers, these words should be read in the past tense: "We have not trusted,"etc.

Clarke: Psa 44:8 - In God we boast

In God we boast - We have told the heathen how great and powerful our God is. If thou do not deliver us by thy mighty power, they will not believe our report, but consider that we are held in bondage by the superior strength of their gods.

Clarke: Psa 44:9 - But thou hast cast off

But thou hast cast off - Our enemies have dominion over us

Clarke: Psa 44:9 - And goest not forth with our armies

And goest not forth with our armies - Were we to attempt to muster our several tribes, and form a host, like our fathers when they came out of Egypt, thou wouldst not accompany us as thou didst them: the horses and chariots of the Babylonians would soon overtake and destroy us.

Clarke: Psa 44:10 - Thou makest us to turn back

Thou makest us to turn back - This thou didst: and our enemies, profiting by the occasion, finding our strength was departed from us, made us an easy prey, captivated our persons, and spoiled us of our property.

Clarke: Psa 44:11 - And hast scattered us among the heathen

And hast scattered us among the heathen - This most evidently alludes to the captivity. From the successful wars of the kings of Assyria and Chaldea against the kings of Israel and Judah, and the dispersion of the tribes under Tiglath-pileser, Shalmaneser, and Nebuchadnezzar, Jews have been found in every province of the east; there they settled, and there their successors may be found to the present day.

Clarke: Psa 44:12 - Thou sellest thy people for nought

Thou sellest thy people for nought - An allusion to the mode of disposing of slaves by their proprietors or sovereigns. Instead of seeking profit, thou hast made us a present to our enemies.

Calvin: Psa 44:1 - O God! we have heard with our ears

1.O God! we have heard with our ears The people of God here recount the goodness which he had formerly manifested towards their fathers, that, by showing the great dissimilarity of their own condition, they may induce God to alleviate their miseries. They begin by declaring that they speak not of things unknown or doubtful, but that they related events, the truth of which was authenticated by unexceptionable witnesses. The expression, We have heard with our ears, is not to be considered as a redundant form of speech, but one of great weight. It is designed to point out that the grace of God towards their fathers was so renowned, that no doubt could be entertained respecting it. They add, that their knowledge of these things was handed down from age to age by those who witnessed them. It is not meant that their fathers, who had been brought up out of Egypt, had, a thousand and five hundred years after, declared to their posterity the benefits God had conferred upon them. The import of the language is, that not only the first deliverance, but that also the various other works which God had wrought from time to time in behalf of his people, had come down, as it were, from hand to hand, in an uninterrupted series, even to the latest age. As, therefore, those who, after the lapse of many ages, became witnesses and heralds of the grace which God had exercised towards this people, spake upon the report of the first generation, the faithful are warranted in saying, as they here do, that their fathers have declared to them that which they certainly knew, because the knowledge of it had not been lost by reason of its antiquity, but was continually preserved by the remembrance of it from the fathers to the children. The sum of the whole is, that God had manifested his goodness towards the children of Abraham, not only for ten or twenty years, but that ever since he had received them into his favor, he had never ceased to bestow upon them continued tokens of his grace.

Calvin: Psa 44:2 - Thou hast expelled the heathen with thy hand

2.Thou hast expelled the heathen with thy hand This is an illustration of the preceding verse: for the inspired writer had not yet expressly referred to that work of God, the fame of which had been preserved by their fathers. He therefore now adds, that God with his own hand expelled the heathen, in order to plant in their room the children of Abraham: and that he wasted and destroyed them, that he might increase and multiply the seed of Abraham. He compares the ancient inhabitants of the land of Canaan to trees; for, from long continued possession of the country, they had, as it were, taken root in it. The sudden change, therefore, which had happened to them, was as if a man plucked up trees by the roots to plant others in their stead. But as it would not have been enough for God’s ancient people to have been planted at first in the country, another metaphor is here added, by which the faithful testify that the blessing of God had caused this chosen people to increase and multiply, even as a tree, extending it roots and its branches far and wide, gains still greater strength in the place where it has been planted. Besides, it is necessary to observe for what purpose it is that the faithful here magnify this manifestation of the grace of God. It often happens that our own hearts suggest to us grounds of despair, when we begin to conclude that God has rejected us, because he does not continue to bestow upon us the same benefits which in his goodness he vouchsafed to our fathers. But it were altogether inconsistent, that the faithful here disposing their hearts for prayer, should allow such an obstacle to prevent them from exercising the confidence which is proper in prayer. I freely admit, that the more we think of the benefits which God has bestowed upon others, the greater is the grief which we experience when he does not relieve us in our adversities. But faith directs us to another conclusion, namely, that we should assuredly believe that we shall also in due time experience some relief, since God continues unchangeably the same. There can be no reason to doubt, that the faithful now call to remembrance the things which God had formerly done for the welfare of his Church, with the view of inspiring their minds with stronger hope, as we have seen them acting in a similar manner in the beginning of the twenty-second psalm. They do not simply state the comparison, which would tend to draw a line of separation between those who have in former times been preserved by the power of God, and those who now labored and groaned under afflictions; but they rather set forth the covenant of God as the bond of holy alliance between them and their fathers, that they might conclude from this, that whatever amount of goodness the Church had at any time experienced in God pertained also to them. At first, indeed, they use the language of complaint, asking why it is that the course of God’s fatherly favor towards his people is, as it were, interrupted; but straightway they correct their mistake, and take courage from a new consideration — the consideration that God, who had adopted them as well as their fathers, is faithful and immutable. It is, however, no great wonder if the faithful, even in prayer, have in their hearts divers and conflicting affections. But the Holy Spirit, who dwells in them, by assuaging the violence of their sorrow, pacifies all their complaints and leads them patiently and cordially to obey. Moreover, when they here say that their fathers have declared to them the deliverances which God had accomplished in behalf of his Church, what the fathers did in this respect corresponds with the precept of the law, by which the fathers were commanded to teach their children. And all the faithful ought to reflect that the same charge is enjoined upon them by God even to this day. He communicates to them the doctrine of salvation, and commits it to their charge for this purpose — that they may transmit it to their posterity, and, as much as in them lies, endeavor to extend its authority, that his worship may be preserved from age to age.

Calvin: Psa 44:3 - For they got not possession of the land by their own sword

3.For they got not possession of the land by their own sword Here the sacred writer confirms by contrast what he has just said; for if they obtained not possession of the land by their own power and skill, it follows that they were planted in it by the hand of another. The multitude of men who went out of Egypt was very great; but not being trained to the art of war, and accustomed only to servile works, they would soon have been defeated by their enemies, who far excelled them in numbers and strength. In short, there were not wanting evident signs by which the people were made to know as well their own weakness as the power of God; so that it was their bounden duty to confess that the land was not conquered by their own sword, and also, that it was the hand of God which had preserved them. The Psalmist, not content with mentioning thy right hand, adds, thy arm, to amplify the matter, and give greater weight to his discourse, that we may know that they were preserved in a wonderful manner, and not by any ordinary means. The light of thy countenance is here taken, as in other places, for the manifestation of the divine favor. As, on the one hand, when God is afflicting us severely, he seems to frown upon us, and to overshadow his face with thick clouds; so, on the other, when the Israelites, sustained by his power, overthrew their enemies without any great difficulty, and pursued them in every direction far and near, it is said, that then they beheld the face of God serene and placid, just as if he had manifested himself in a visible manner near them. Here it is necessary to observe the mode of reasoning which the prophet employs, when he argues that it is by the free gift of God that the people obtained the land in heritage, seeing they had not acquired it by their own power. We then truly begin to yield to God what belongs to him, when we consider how worthless our own strength is. And certainly, the reason why men, as it were through disdain, conceal and forget the benefits which God has conferred on them, must be owing to a delusive imagination, which leads them to arrogate somewhat to themselves as properly their own. The best means, therefore, of cherishing in us habitually a spirit of gratitude towards God, is to expel from our minds this foolish opinion of our own ability. There is still in the concluding part of the verse another expression, which contains a more illustrious testimony to the grace of God, when the Psalmist resolves the whole into the good pleasure of God: Thou hadst a favor for them. The prophet does not suppose any worthiness in the person of Abraham, nor imagine any desert in his posterity, on account of which God dealt so bountifully with them, but ascribes the whole to the good pleasure of God. His words seem to be taken from the solemn declaration of Moses,

“The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; (for ye were the fewest of all people;) but because the Lord loved you,” (Deu 7:7.)

Special mention is here made of the land of Canaan; but the prophet has stated the general principle why it was that God vouchsafed to reckon that people for his flock and peculiar heritage. And certainly, the source and origin of the Church is the free love of God; and whatever benefits he bestows upon his Church, they all proceed from the same source. The reason, therefore, why we are gathered into the Church, and are nourished and defended by the hand of God, is only to be sought in God. Nor does the Psalmist here treat of the general benevolence of God, which extends to the whole human race; but he discourses of the difference which exists between the elect and the rest of the world; and the cause of this difference is here referred to the mere good pleasure of God.

Calvin: Psa 44:4 - Thou, even thou, art my King, O God!

4.Thou, even thou, art my King, O God! In this verse the faithful express still more plainly what I have already alluded to a little before, namely, that the goodness of God was not only apparent in the deliverance of his people, but also flowed upon them in continued succession from age to age; and therefore it is said, Thou, even thou, art my King In my judgment, the demonstrative pronoun הוא , hu, imports as much as if the prophet had put together a long series of the benefits of God after the first deliverance; so that it might appear, that God, who had once been the deliverer of his people, did not show himself otherwise towards their posterity: unless, perhaps, it might be considered as emphatic, and employed for the purpose of asserting the thing stated the more strongly, namely, that the faithful praise God alone as the guardian of their welfare to the exclusion of all others, and the renunciation of aid from any other quarter. Hence they also present the prayer, that God would ordain and send forth new deliverances to his people; for, as he has in his power innumerable means of preservation and deliverance, he is said to appoint and send forth deliverances as his messengers wherever it seems good to him.

Calvin: Psa 44:5 - Through thee we have pushed, or smitten, with the horn our adversaries

5.Through thee we have pushed, or smitten, with the horn our adversaries ¹³⁵ The prophet here declares in what respect God had manifested himself to be the King of this people. He did so by investing them with such strength and power, that all their enemies stood in fear of them. The similitude, taken from bulls, which he here uses, tends to show, that they had been endued with more than human strength, by which they were enabled to assail, overturn, and trample under foot, every thing which opposed them. In God, and in the name of God, are of the same import, only the latter expression denotes, that the people had been victorious, because they fought under the authority and direction of God. It ought to be observed, that what they had spoken before concerning their fathers, they now apply to themselves, because they still formed a part of the same body of the Church.

And they do this expressly to inspire themselves with confidence and courage, for had they separated themselves from their fathers, this distinction would, in a certain sense, have interrupted the course of God’s grace, so that it would have ceased to flow down upon them. But now, since they confess that whatever God had conferred upon their fathers he had bestowed upon them, they may boldly desire him to continue his work. At the same time, it ought to be observed again in this place, that, as I have stated a little before, the reason why they ascribe their victories wholly to God is, that they were unable to arrive at such a consummation by their own sword or their own bow. When we are led to consider how great is our own weakness, and how worthless we are without God, this contrast much more clearly illustrates the grace of God. They again declare, (verse 7,) that they were saved by the power of God, and that he also had chased away and put to shame their enemies.

Calvin: Psa 44:8 - In God we will boast

8.In God we will boast ¹³⁶ all the day This is the conclusion of the first part of the psalm. To express the meaning in a few words, they acknowledge, that in all ages the goodness of God had been so great towards the children of Abraham, that it furnished them with continual matter of thanksgiving. As if the thing were still present to their view, they acknowledge that, without ceasing, they ought to give praise to God, because they had flourished and triumphed, not merely for one age, or a short period of time, but because they had continued to do so successively from age to age, ¹³⁷ for whatever prosperity had befallen them, they ascribe it to the grace of God. And, certainly, it is then that men experience from the prosperity which befalls them, a holy and a well-regulated joy, when it bursts forth in the praises of God. ¹³⁸ Let us then, in the first place, bear in mind that this verse relates to the time of joy and prosperity in which God manifested his favor towards his people; secondly, that the faithful here manifest that they are not ungrateful, inasmuch as, having laid aside all vain boasting, they confess that all the victories by which they had become great and renowned proceeded from God, and that it was by his power alone that they had hitherto continued to exist, and had been preserved in safety; and, thirdly, that it was not only once or twice that matter of joy had been afforded them, but that this existed for a long time, inasmuch as God had manifested towards them, during a long and uninterrupted period, divers proofs and tokens of his paternal favor, so that the continuance, and, so to speak, the long experience they had had of it, ought to have been the means of confirming their hope.

Calvin: Psa 44:9 - Nevertheless thou hast abhorred us

9.Nevertheless thou hast abhorred us Here follows a complaint, in which they bewail their present miseries and extreme calamity. There is here described such a change as showed not only that God had ceased to exercise towards them his accustomed favor, but also, that he was openly adverse and hostile to his people. First, they complain that they have been rejected as through hatred, for such is the proper import of the word זנחת , zanachta, which, along with others, I have translated abhorred If, however, any would rather translate it to forget, or to be cast off, I have no great objection to it. They next add, that they had been put to shame, namely, because it must necessarily follow that every thing should go ill with them when deprived of the protection of God. This they declare immediately after, when they say, that God no longer goes forth with their armies — goes forth as their leader or standard-bearer when they go forth to war.

Calvin: Psa 44:10 - Thou hast made us to turn back from the enemy

10.Thou hast made us to turn back from the enemy Here the people of God still further complain, that he had made them to flee before their enemies, and had given them up as a prey to be devoured by them. As the saints firmly believe that men are strong and valiant only in so far as God upholds them by his secret power, they also conclude, that when men flee, and are seized with trembling, it is God who strikes them with terror, so that the poor wretched creatures are deprived of reason, and both their skill and courage fail them. The expression here used is taken from the Law, Deu 32:30, where Moses says,

“How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up?”

The faithful, fully persuaded of this truth, do not ascribe to fortune the change which had passed over them, that those who were wont vigorously and fearlessly to assail their enemies, were now terrified by their very appearance; but they feel assured that it was by the appointment of heaven that they were thus discomfited, and made to flee before their enemies. And as they formerly confessed that the strength which they had hitherto possessed was the gift of God, so, on the other hand, they also acknowledge that the fear by which they are now actuated was inflicted upon them as a punishment by God. And when God thus deprived them of courage, they say that they are exposed to the will of their enemies; for in this sense I interpret the word למו , lamo, which I have rendered, for themselves, namely, that their enemies destroyed them at their pleasure and without any resistance, as their prey.

Calvin: Psa 44:11 - NO PHRASE

To the same purpose is that other comparison, (verse 11) in which they say that they were given as sheep for food ¹⁴¹ By this the prophet intimates, that being already vanquished previous to the battle, they fell down, as it were, upon the earth before their enemies, ready to be devoured by them, ¹⁴² and not fit for any thing else than to gratify their insatiable cruelty. It ought to be observed, that when the faithful represent God as the author of their calamities, it is not in the way of murmuring against him, but that they may with greater confidence seek relief, as it were, from the same hand which smote and wounded them. It is certainly impossible that those who impute their miseries to fortune can sincerely have recourse to God, or look for help and salvation from him. If, therefore, we would expect a remedy from God for our miseries, we must believe that they befall us not by fortune or mere chance, but that they are inflicted upon us properly by his hand. Having stated that they were thus abandoned to the will of their enemies, they add, at the same time, that they were scattered among the heathen: a dispersion which was a hundred times more grievous to them than death. The whole glory and felicity of that people consisted in this, that, being united under one God and one King, they formed one body; and that such being the case, it was a sign that the curse of God lay heavy upon them to be mingled among the heathen, and scattered hither and thither like broken members.

Calvin: Psa 44:12 - Thou hast sold thy people, and not become rich

12.Thou hast sold thy people, and not become rich In saying that they were sold without any gain, it is meant that they were exposed to sale as slaves that are contemptible, and of no value. In the second clause, too, And hast not increased the price of them, there seems to be an allusion to the custom of exposing things to auction, and selling them to the highest bidder. We know that those slaves who were sold were not delivered to the buyers till the price of them had been increased by bidding. Thus the faithful mean, that they were cast out as being altogether worthless, so that their condition had been worse than that of any bond-slave. ¹⁴³ And as they rather appeal to God than turn to their enemies, of whose pride and cruelty they had just cause to complain, let us learn from this, that there is nothing better, or more advantageous for us in our adversity, than to give ourselves to meditation upon the providence and judgment of God. When men trouble us, it is no doubt the devil who drives them to it, and it is with him we have to do; but we must, notwithstanding, raise our thoughts to God himself, that we may know that we are proved and tried by him, either to chastise us, or to exercise our patience, or to subdue the sinful desires of our flesh, or to humble us and train us to the practice of self-denial. And when we hear that the Fathers who lived under the Law were treated so ignominiously, there is no reason why we should lose courage by any outrage or ill treatment, if God should at any time see meet to subject us to it. It is not here said simply that God sold some people, but that he sold his own people, as if his own inheritance were of no estimation in his sight. Even at this day, we may in our prayers still make the same complaint, provided we, at the same time, make use of this example, for the purpose of supporting and establishing our faith, so that, however much afflicted we may be, our hearts may not fail us. In Isa 52:3, God, using the same form of speech, says that he sold his people without price; but there it is to be understood in a different sense, namely, to show that he will have no difficulty in redeeming them, because he is under no obligation to those that bought them, and had received nothing from them in return.

Calvin: Psa 44:13 - Thou hast made us a reproach to our neighbors

13.Thou hast made us a reproach to our neighbors Here the Psalmist speaks of their neighbors, who were all actuated either by some secret ill-will, or avowed enmity to the people of God. And certainly it often happens, that neighborhood, which ought to be the means of preserving mutual friendship, engenders all discord and strife. But there was a special reason in respect of the Jews; for they had taken possession of the country in spite of all men, and their religion being hateful to others, so to speak, served as a trumpet to stir up war, and inflamed their neighbors with rage against them. Many, too, cherished towards them a feeling of jealousy, such as the Idumeans, who were inflated on the ground of their circumcision, and imagined that they also worshipped the God of Abraham as well as the Jews. But what proved the greatest calamity to them was, that they were exposed to the reproach and derision of those who hated them on the ground of their worship of the true God. The faithful illustrate still farther the greatness of their calamity by another circumstance, telling us, in the last clause of the verse, that they were met by reproaches on all sides; for they were beset round about by their enemies, so that they would never have enjoyed one moment of peace unless God had miraculously preserved them. Nay, they add still farther, (verse 14,) that they were a proverb, a byword, or jest, even among the nations that were far off. The word משל , mashal, which is translated proverb, might be taken in the sense of a heavy imprecation or curse, as well as of a byword or jest; but the sense will be substantially the same, namely, that there were no people under heaven held in greater detestation, insomuch that their very name was bandied about every where in proverbial allusions, as a term of reproach. To the same purpose also is the wagging, or shaking of the head, which occurs in Psa 22:0, of which we have already spoken. There can be no doubt that the faithful recognised this as inflicted upon them by the vengeance of God, of which mention was made in the Law. In order to arouse themselves to the consideration of the judgments of God, they carefully compared with the threatenings of God all the punishments which he inflicted upon them. But the Law had declared beforehand, in express terms, this derision of the Gentiles, which they now relate as a thing that had come to pass, (Deu 28:3.) Moreover, when it is said, among the heathen, and among the people, the repetition is very emphatic and expressive; for it was a thing quite unseemly and intolerable, that the heathen nations should presume to torment with their scoffings the chosen people of God, and revile them by their blasphemies at their pleasure. That the godly complained not of these things without cause is abundantly obvious from a passage in Cicero, in his oration in defense of Flaccus, in which that heathen orator, with his accustomed pride, scoffs no less against God than against the Jews, asserting that it was perfectly clear that they were a nation hated of the gods, inasmuch as they had often, and, as it were, from age to age, been wasted with so many misfortunes, and in the end subjected to a most miserable bondage, and kept, as it were, under the feet of the Romans. ¹⁴⁴

TSK: Psa 44:1 - have heard // in the times

have heard : Psa 22:31, Psa 71:18, Psa 78:3-6, Psa 105:1, Psa 105:2; Exo 12:24-27, Exo 13:14, Exo 13:15; Isa 38:19; Joe 1:3

in the times : Num 21:14-16, Num 21:27-30; Job 8:8, Job 8:9, Job 15:17-19

TSK: Psa 44:2 - drive out // how thou didst afflict

drive out : Psa 78:55, Psa 80:8, Psa 105:44, Psa 135:10-12, Psa 136:17-22; Exo 15:17, Exo 15:19, Exo 34:11; Deu 7:1; Jos 10:42, Jos 11:23, Jos 21:43; Neh 9:22-27

how thou didst afflict : etc. Or, rather, ""how thou didst afflict the peoples (of Canaan), and madest them (the Hebrews) to shoot forth;""for shalach is to send forth in any manner, and is applied to a vine spreading its roots, etc. Psa 89:9; Eze 17:6; Jer 17:8; and this sense is parallel with plantedst in the former line. Exo 23:28; Num 13:32; Jos 10:11, Jos 24:12; 1Sa 5:6, 1Sa 5:7

TSK: Psa 44:3 - For // thy right // light // because

For : Deu 4:37, Deu 4:38, Deu 8:17, Deu 8:18; Jos 24:12; Zec 4:6; 2Co 4:7

thy right : Psa 17:7, Psa 20:6, Psa 74:11; Exo 15:16; Isa 63:12

light : Psa 42:5, Psa 42:11, Psa 80:16

because : Num 14:8; Deu 7:7, Deu 7:8; 1Sa 12:22; Mal 1:2, Mal 1:3; Rom 9:10-15

TSK: Psa 44:4 - my king // command

my king : Psa 74:12, Psa 89:18, Psa 149:2; Isa 33:22

command : Psa 42:8; Mar 1:25, Mar 1:26, Mar 1:31, Mar 1:41, Mar 9:25

TSK: Psa 44:5 - Through thee // push // tread

Through thee : Psa 18:39-42, Psa 118:10-13; Isa 41:14-16; Phi 4:13

push : Deu 33:17; 1Ki 22:11; Dan 8:4

tread : Psa 60:12, Psa 91:13, Psa 108:13; Zec 10:5; Rom 16:20 *marg.

TSK: Psa 44:6

Psa 20:7, Psa 33:16, Psa 33:17; Hos 1:7

TSK: Psa 44:7 - But // put them

But : Psa 140:7, Psa 144:10; Jos 1:5, Jos 10:8-10, Jos 10:42, Jos 11:6, Jos 23:9, Jos 23:10; Jdg 2:18, Jdg 7:4-7; 1Sa 7:8-12, 1Sa 14:6-10, 1Sa 17:47; 2Sa 7:10

put them : Psa 40:14, 83:1-18, Psa 132:18

TSK: Psa 44:8 - In God // praise

In God : Psa 34:2; Isa 45:25; Jer 9:24; Rom 2:17; 1Co 1:29-31

praise : Psa. 115:1-18

TSK: Psa 44:9

Psa 43:2, Psa 60:1, Psa 60:10, Psa 74:1, Psa 80:12, Psa 80:13, Psa 88:14, Psa 89:38-45, Psa 108:11; Jer 33:24-26; Lam 3:31, Lam 3:32; Rom 11:1-6

TSK: Psa 44:10 - Thou // spoil

Thou : Lev 26:14, Lev 26:17, Lev 26:36, Lev 26:37; Deu 28:25; Jos 7:8, Jos 7:12; 1Sa 4:17, 1Sa 31:1-7

spoil : Psa 89:41; Isa 10:6, Isa 10:14; Jer 15:13, Jer 20:8

TSK: Psa 44:11 - given // like sheep appointed for meat // scattered

given : Jer 12:3; Rom 8:36

like sheep appointed for meat : Heb. as sheep of meat, Psa 14:4

scattered : Psa 60:1; Deu 4:27, Deu 28:64; 2Ki 17:6; Isa 11:11, Isa 11:12; Jer 32:37; Eze 34:12; Luk 21:24

TSK: Psa 44:12 - sellest // for nought // increase

sellest : Deu 32:30; Isa 50:1, Isa 52:3, Isa 52:4; Jer 15:13

for nought : Heb. without riches

increase : Neh 5:8-12; Rev 18:13

TSK: Psa 44:13 - makest // scorn

makest : Psa 79:4, Psa 80:6, Psa 89:51; Jer 24:9; Eze 36:19-23

scorn : Psa 123:3, Psa 123:4; Jer 48:27

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 44:2 - The heathen // Plantedst them // Cast them out

The heathen the Canaanites.

Plantedst them to wit, our fathers, easily understood both from the matter, and from Psa 44:1 , where they are expressed; the pronoun being referred unto the remoter antecedent, as it is Gen 10:12 19:13 Psa 18:5 , and oft elsewhere.

Cast them out: so them must be the people , or heathens. But because the comparing of this branch of the verse with the former, plantedst them , to which this answers, and with the following they , makes it more than probable that this them belongs to the fathers, this is to be otherwise rendered; either,

1. Thus, send them out , to wit, free or manumitted out of Egypt, of which this same verb is used, Exo 5:1 12:33 . And then the foregoing people are the Egyptians, not the Canaanites; which yet seems not to agree with the foregoing and following passages both which speak of the Canaanites only; nor with the order of the words in this verse, it being improper to mention their coming out of Egypt, after their being planted in Canaan. Or rather,

2. Thus, make them send or shoot forth , to wit, branches , as it is more fully expressed, Psa 80:11 Eze 17:6 , where this verb is used. And this most naturally and properly follows upon and after their planting mentioned in the former clause.

Poole: Psa 44:3 - By their own sword // The light of thy countenance

By their own sword i.e. by their arms or valour.

The light of thy countenance i.e. thy favour, as the next words explain it; thy gracious and glorious presence, which went along with us.

Poole: Psa 44:4 - My King // Command

My King Jacob’ s or Israel’ s King, in a peculiar manner. The whole people speak like one man, as being united together in one body.

Command i.e. effectually procure by thy commanding word.

Poole: Psa 44:5 - Push down // Through thy name

Push down Heb. smite with the horn, i.e. subdue and destroy. The phrase is taken from Deu 33:17 , and is borrowed from horned beasts. Compare 1Ki 22:11 .

Through thy name i.e. by the help of thy power.

Poole: Psa 44:6

But I will trust in thee only, as the next verse implies; and therefore do not frustrate my hope and confidence fixed upon thee.

Poole: Psa 44:8

In God we boast, as in a most sure rock, and our only refuge.

Poole: Psa 44:9 - Thou hast cast us off // Put us to shame // Goest not forth with our armies

Thou hast cast us off but now thy countenance and course is quite changed to us.

Put us to shame made us ashamed of our boasting, and trust in thee, which we have oft professed to the face of our enemies.

Goest not forth with our armies to lead them, and fight for them, as this phrase signifies, Jud 4:14 1Sa 8:20 . He seems to allude to God’ s marching with and before the Israelites in the wilderness, and afterwards, as occasion was offered. Compare Psa 68:7 .

Poole: Psa 44:10 - Thou makest us to turn back from the enemy // Spoil for themselves

Thou makest us to turn back from the enemy by withdrawing thy help and our courage, according to thy threatenings, Lev 26:36 .

Spoil for themselves i.e. take away our estates to their own use, and for their only benefit, not in compliance with thy will, which was to punish us for our sins, nor for thy service and glory. They minded nothing but their own advantage.

Poole: Psa 44:11

Those of us who were not slain are carried into captivity, and dispersed in several places.

Poole: Psa 44:12 - For nought // Dost not increase thy wealth by their price

For nought for a thing of nought. Or, without money , and without price , as it is said, Isa 55:1 ; for a very small, or for no price; for a pair of shoes, as we read, Amo 2:6 .

Dost not increase thy wealth by their price thou hast not advanced thy honour and service thereby; for thy enemies do not serve thee more and better than thy people, nor yet so much.

Poole: Psa 44:13

They contemn our persons, and sport themselves in our miseries.

Haydock: Psa 44:1

The excellence of Christ's kingdom, and the endowments of his Church.

Haydock: Psa 44:1 - For them that shall be changed // The beloved

For them that shall be changed, i.e., For souls happily changed, by being converted to God; (Challoner) or it may allude to the variety of speakers here introduced. (Berthier) ---

Protestants leave shoshannim, which some translate, "on the lilies," (Aquila; St. Jerome) or "instruments of six strings." (Calmet) ---

The beloved, viz., our Lord Jesus Christ. (Challoner) ---

Hebrew, "of loves;" or of the young women, friends of the bride, ( yedidoth ) who sung the Epithalamium, as we see in the 18th Idyl of Theocritus. The Jews formerly explained this psalm of the Messias, as well as all the Fathers after the apostles, Hebrew, i. 8. Many passages cannot refer to Solomon's marriage with the daughter of Pharao, though some might be referred to that event, as a figure of Christ's union with his Church. (Calmet) ---

The whole had better be understood of Christ, (Berthier) being intended for the instruction of all converts from paganism and schism. (Worthington)

Haydock: Psa 44:2 - Uttered // Speak // Swiftly

Uttered. Hebrew rachash, "boileth," as one unable to contain himself. (Berthier) ---

Speak, or "dedicate," dico, (Haydock) though here it only means to speak. (Calmet) ---

He addresses the object of his praise, instead of invoking the muses. (St. Jerome) ---

Swiftly. I have not to meditate. (Calmet) ---

The Holy Ghost moves my tongue, (2 Peter i. 21.) as fast as my hands can write, Jeremias xxxvi. 18., and 4 Esdras xiv. 39. (Haydock) ---

High mysteries, in honour of the great king, occupy my thoughts, and to him I refer this canticle. (Worthington)

Haydock: Psa 44:3 - Beautiful // Therefore

Beautiful. The corporal beauty of Christ may be problematical. (Haydock) ---

But justice is the truest beauty. (St. Augustine) ---

All admired his eloquence, (Luke iv. 22., and John vii. 46.) and innumerable converts were made, by the preaching of his word. (St. Jerome) ---

The young women here address the spouse. ---

Therefore, I say, (Rabbins) or "because" God hath chosen thee freely. Solomon was styled the beloved, (2 Kings xii. 25.) and was highly favoured, Wisdom viii. 20., and 3 Kings iv. 29., &c. But this was only a figure of Jesus Christ, (Calmet) whose hypostatical union was an effect of gratuitous predestination, (St. Augustine, præd. xv.) though his other graces were merited. (St. Chrysostom) (Sa) (Calmet) ---

He was most excellent in all sorts of gifts. (Worthington)

Haydock: Psa 44:4 - Mighty

Mighty. (Potentissime) Erasmus (Apol. con. Sutor.) complains, that he could not learn, whether this was a noun or an adverb, without consulting the originals. (Amama)

Haydock: Psa 44:5 - Reign // Justice

Reign. Devise, execute, and perfect the establishment of thy spiritual kingdom. (Worthington) ---

Solomon was no warrior; but he only wanted enemies to be so. The sword of Christ is his word, (Hebrews iv. 12.) anger, (Apocalypse xix. 15.; Calmet) or human nature. (St. Jerome) ---

Some translate, "and ride," because kings were mounted on chariots, and governed their people with the reins of justice, &c. (Robertson) ---

Justice. These titles are eagerly desired by monarchs; as martial prowess, clemency, and justice, (Calmet) render them objects of terror, and of love. (Haydock) ---

Christ conquered by his miracles, mildness, &c., (Calmet) propagating the truth, and punishing the rebellious. (Worthington) (Psalm ii. 8.)

Haydock: Psa 44:6 - Fall

Fall. This seems to be placed too soon, in order to shew the rapidity of the conquest. (Calmet) ---

"Thy arrows are sharp, shot into the hearts," &c. (Haydock) ---

Some explain in corde, (as the Hebrew, Septuagint, &c., read) of the voluntary submission of those who had formerly been enemies of the Messias. (St. Chrysostom, &c.) ---

"Thy sharp arrows, the people subject to thee, shall fall into," &c. ---

Men are sometimes represented as arrows, Isaias xlix. 2. (Berthier)

Haydock: Psa 44:7 - O God

O God, Greek: O Theos. The Septuagint thus mark the vocative case, (Psalm cxxxviii. 17.; Haydock) and it is clear, that the Messias is here styled God, (Hebrews i. 8.) though some of the Jews would evade this proof by saying, "God is thy throne," 1 Paralipomenon xxix. 23. Even Munster translates, O Deus, and the Jew Agesila, Greek: o Thee. Elohim is never addressed to any one by the prophets, but to the true God, (Berthier) and this title alludes to the judicial character of Christ, (Acts x. 42.; Calmet) of whose kingdom there shall be no end, Luke i. 33. ---

Calvin is very bold in asserting, that David spoke properly of Solomon, as if the apostle had applied the text to our Saviour only in the mystical sense; whereas many things cannot belong to the former, and the Chaldean and Fathers expound this psalm of Christ and his Church. ---

Solomon did not persevere in wisdom, and his beauty was equalled by that of Absalom, &c. (Worthington) ---

Crellius and Grotius in vain attempted to weaken this proof of Christ's divinity, as a Jew, who disputed with Origen, did. (Origen, contra Cels. i.) (Du Hamel) (Haydock)

Haydock: Psa 44:8 - God // Elohim // Fellows // The oil of gladness

God. Symmachus Greek: Thee. (Theophylactus) ---

Elohim is used in both places, (Haydock) with a singular verb, as being spoken of the Deity. (St. Irenæus iii. 6.) (Bossuet) (Du Hamel) ---

"O Elohim, thy Elohim," (Haydock) which implies more than one person in God. (Berthier) ---

Many king might be preferred to Solomon; but Christ was raised above all. (Worthington) ---

Fellows. In consequence of the free gift of God, in uniting the human nature to the second person, the Messias advanced in glory; (Haydock) or rather the prophet speaks of his subsequent merits, which entitled him to the greatest felicity. ---

The oil of gladness, alludes to the reward of his labours. Greek: Dia touto seems to require this sense, though the Hebrew may be rendered, "because." (Berthier) ---

Either the cause or the effect may be meant. (Menochius) ---

Solomon was chosen before many of his elder brothers; but Christ was anointed by the Holy Ghost, Acts x. 38. (Calmet)

Haydock: Psa 44:9 - Perfume // Stacte // Houses

Perfume. Literally, "from thy garments, from the ivory houses, out of which they have delighted thee, ( 10. ) the daughters of kings, in thy honour." They esteem it an honour to wait upon thee, and perfume thy robes, which are placed in chests of ivory, with odoriferous herbs. (Haydock) ---

The ancients admired such garments, Genesis xxvii. 27., and Amos iii. 15. ---

They had been given, together with the ivory boxes, as a present to Solomon at his marriage, and might give him delight, (Calmet) as it was then deemed unpolite to refuse a present. (Homer, Odyssey Greek: S. ) ---

Stacte. Literally, "the drop" gutta, (Haydock) distils from the myrrh, the wood of settim, (Numbers xxiv. 6.) and may denote aloes, but not the plant. (Calmet) ---

Mortification and humility (Worthington) raise the soul on high, 2 Corinthians ii. 16. (Haydock) ---

The blessed Virgin is here styled a house of ivory. The Church, and all who observe purity, may be considered as God's temples, 1 Corinthians iii. 17. (Calmet) ---

The virtues of Christ are this precious perfume. (St. Augustine, &c.) ---

Houses. Septuagint Bareis, a word which means "a tower." Some have not understood this, and have rendered it, gravibus, "heavy," (St. Jerome, ad Prin.) which others have improperly correct by gradibus, "steps." (Calmet) ---

Houbigant would change three words, and translate, "from ivory vessels, the vases of thy anointing."

Haydock: Psa 44:10-11 - Clothing // House

Clothing. Hebrew, "in gold of Ophir." (Haydock) ---

The Church is spotless, Ephesians v. 26. The attendants of this glorious queen, are the nations converted, or Christian virgins. They are not the maids of Pharao's daughter, whose marriage was never commended. (Berthier) ---

House. Paganism, and the observances of the old law. (Berthier) ---

The Church, and every faithful soul, may be styled the daughter, as well as the spouse of Christ.

Haydock: Psa 44:12 - Lord // God

Lord. Hebrew adonaiic, "thy master," and worship him, (Haydock) like a dutiful wife, 1 Peter iii. 6., and 3 Kings i. 16. ---

God is not found in the Septuagint. The title belongs to Jesus Christ, the spouse, who has been twice called God before. (Calmet)

Haydock: Psa 44:13 - Daughters of Tyre

Daughters of Tyre; the city, with her dependant villages. (Bossuet) ---

Tyre might send presents on this grand occasion, or might even pay tribute, 2 Paralipomenon ix. 26. (Calmet) ---

Idolatrous nations submitted to Christ. (Berthier)

Gill: Psa 44:1 - We have heard with our ears, O God // our fathers have told us what works thou didst in their days, in the times of old

We have heard with our ears, O God,.... The church being in distress calls to mind the past favours of God to his people, in order to encourage her faith and hope; and this expression, delivered in such a form, shows the clearness, evidence, and certainty of what was heard; and which was heard not only as a tradition from father to son; but being recorded in the writings of Moses and the prophets, and these things read both in private and in public, were heard with the ear;

our fathers have told us what works thou didst in their days, in the times of old: such as the signs and wonders in Egypt, the slaying of the firstborn there, and the bringing of the people of Israel from thence with a mighty hand and outstretched arm; which fathers were used to tell in the ears of their sons, and sons' sons; and of which there were memorials continued in future ages, which led children to ask their parents the meaning of them; when they informed them of the wondrous works of Providence done in former times, and by which means they were handed down from age to age: see Exo 10:2.

Gill: Psa 44:2 - How thou didst drive out the Heathen with thy hand // and plantedst them // how thou didst afflict the people // and cast them out

How thou didst drive out the Heathen with thy hand,.... Of power; that is, the Canaanites, as the Targum; the seven nations which inhabited the land of Canaan before the children of Israel came into it, Deu 7:1;

and plantedst them: not the Canaanites elsewhere; but, as the same Targum explains it the house of Israel in their land; which, like a vine, was removed from one place, and planted in another; and the settlement of the children of Israel in the land of Canaan is frequently expressed by this metaphor, Exo 15:17, Jer 2:21;

how thou didst afflict the people; the Egyptians, according to Arama; rather the Canaanitish nations by wars and desolating judgments;

and cast them out; that is, the same nations out of their land; though some render this clause, "and didst send them out"; the captive Israelites, as Arama; or "didst propagate them" ^q; meaning the people of Israel; who being like a vine planted in the and, sent out its boughs and branches, and became very flourishing and fruitful; see Psa 80:9; and so the Syriac version renders it, "and thou confirmedst them"; but the former sense seems best, agreeably to which is the Targum, "thou hast broken the nations, and hast consumed them"; and that all this was the Lord's work appears by what follows.

Gill: Psa 44:3 - For 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

For they got not the land in possession by their own sword,.... There were many things which show that the possession of the land of Canaan was not of the Israelites themselves, but of the Lord; as their passing over into it through Jordan as on dry land; the manner in which Jericho, the first city of it, was taken, and the smiting of the Israelites by the men of Ai;

neither did their own arm save them; from their enemies, and deliver them into their hands: they were too apt to ascribe things to their own righteousness, merit, and power; but such methods were taken by the Lord as to prevent such attributions to themselves; see Deu 8:16;

but thy right hand, and thine arm, and the light of thy countenance; the mighty power of God, his outstretched arm in their favour, and which arose from his pure good will to them;

because thou hadst a favour unto them; was well pleased, and took delight in them; chose them to be a special people to himself, above all people on the face of the earth.

Gill: Psa 44:4 - Thou art my King, O God // command deliverances for Jacob

Thou art my King, O God,.... Besides the favours God had done for his people in time past, the church takes notice of her interest in God as her King, who was able to protect and defend her, and to deliver her out of all her distresses, in order the more to strengthen her faith and hope in him; and, claiming her interest in him, she draws nigh to him with an holy boldness, and desires him as a King, that by a word of his (for where the word of a king is, there is power) he would

command deliverances for Jacob; not literally, but mystically understood; the spiritual Jacob, and people of God; all Israelites indeed, in whom there is no guile; meaning herself and members: the blessing desired is "deliverances", or "salvations"; so called, because the, deliverance or salvation the Lord commands grants, and works out for his people, is of different kinds, both spiritual and, temporal, and is a deliverance from various things; from sin, Satan, the present evil world, wrath to come, and all enemies; and out of various temptations and afflictions, and which follow successively one upon another; and at last it is complete and perfect.

Gill: Psa 44:5 - Through thee will we push down our enemies // through thy name will we tread them under that rise up against us

Through thee will we push down our enemies,.... The Chaldee paraphrase renders it, "through the Word": the essential Word of God, the Lord Jesus Christ, who is the church's King and God, and has wrought out complete deliverance and salvation for his people; and he is the horn of salvation, by which, though weak in themselves, they push down their enemies, which are many and mighty, and they are more than conquerors over them: the metaphor is taken from creatures pushing with their horns those that oppose them, and in defence of themselves; and there seems to be an allusion to Deu 33:17;

through thy name will we tread them under that rise up against us; in the name of the Lord the saints set up their banners, and in his name they come forth and fight with their spiritual enemies, that rise up against them, as sin, Satan, and wicked men; and in the name, and through the power of the Lord, they tread them down as mire in the streets; and before long Satan will be wholly bruised under them; and the antichristian party shall be trodden down by them, and be as ashes under the soles of their feet; see Rom 16:20.

Gill: Psa 44:6 - For I will not trust in my bow // neither shall my sword save me

For I will not trust in my bow,.... In any carnal weapon, in any creature help and assistance, or in an arm of flesh, but in the word of the Lord, and in his name; see Psa 20:7;

neither shall my sword save me; that is, I will not ascribe salvation to it; the church's weapons are not carnal, but spiritual; not the sword of the civil magistrate, but the sword of the Spirit, which is the word of God; Christ's kingdom, being not of this world, is not supported and defended by worldly means, or carnal weapons.

Gill: Psa 44:7 - But thou hast saved us from our enemies // and hast put them to shame that hated us

But thou hast saved us from our enemies,.... Spiritual ones, and not we ourselves; and therefore will not trust in ourselves, nor in anything of ours, but in the Lord, and give him the glory of salvation;

and hast put them to shame that hated us; the men of the world, the seed of the serpent, and the serpent himself, when his works were destroyed, and his principalities and powers spoiled by Christ upon the cross; hence the following boasting of the Lord, and glorying in him.

Gill: Psa 44:8 - In God we boast all the day long // and praise thy name for ever and ever // Selah

In God we boast all the day long,.... Or, as the Targum, "in the word of the Lord", in Christ, who is God over all, and who of God is made to his church and people wisdom, righteousness, sanctification, and redemption; so that there is always matter of glorying and boasting in him;

and praise thy name for ever and ever; in this world, as long as life continues; and in the other world to all eternity; both for the works of providence and of grace; for deliverances commanded, and for salvation from all enemies wrought out.

Selah; of this word See Gill on Psa 3:2.

Gill: Psa 44:9 - But thou hast cast off // and put us to shame // and goest not forth with our armies

But thou hast cast off,.... This, with what follows to Psa 44:17, describe the desolate and afflicted state of the church, under the Gospel dispensation, in some parts and ages of it; and in the light in which it was viewed by the church, previous to the encouragement she took from the consideration of favours and benefits formerly bestowed, and of her covenant interest in God, related in the preceding verses. She looked upon herself as cast off, because afflicted and persecuted, and the Lord did not arise to her immediate help and deliverance; this may regard the ten persecutions under Rome Pagan; See Gill on Psa 43:2;

and put us to shame; before men, at the taking of the ark, as Arama; rather for their faith in God, and boasting of him, when he did not appear for them, but suffered them to continue in their afflictions and distresses; which occasioned their enemies to triumph over them, and say unto them, where is your God? and also before God, who being forsaken by him, could not come before him with that holy boldness and confidence they were wont to do; see Son 2:14;

and goest not forth with our armies; as the Generalissimo of them; see 1Sa 8:20; not leading them forth, and going before them; not teaching their hands to war and their fingers to fight; nor inspiring them with courage and valour; nor giving success and victory to them as formerly; but seeing that Christians, at least in the first ages of Christianity, had no armies in a literal sense, this may rather be understood of the lack of success of the Gospel in some period of it, and of the power and prevalence of antichrist, the man of sin. The Gospel ministry is a warfare; the preachers of it are good soldiers of Christ under him; their weapons are not carnal, but spiritual; great success attended the word in the first times of the Gospel; Christ went forth with his armies conquering and to conquer; and multitudes were subdued by him, and became subjects of him; but in some ages there has been but little success, few have believed the report of the Gospel, and been converted by it; Christ's ministers have laboured in vain, Satan's kingdom, though attacked, yet not weakened, nor Christ's kingdom enlarged, but rather all the reverse; antichrist has been suffered, as to make war with the saints, so to prevail and overcome, and will do so, Rev 13:4; but it will not be always the case, Christ will go forth with his armies, and make great conquests again, Rev 11:15; this may refer to the wars of the Papists with the Waldenses and Albigenses, who were vanquished by the former.

Gill: Psa 44:10 - Thou makest us to turn back from the enemy // and they which hate us spoil for themselves

Thou makest us to turn back from the enemy,.... In the times of Eli, according to Arama; but may he understood of some of the visible members of the church, and professors of religion, not being valiant for the truth, and deserting the cause of God and Christ, by reason of tribulation and persecution arising because of the word;

and they which hate us spoil for themselves; by seizing on the goods and substance of those they persecuted; enriching themselves by confiscating their estates and possessions to their own use; or by spoiling others of them, they deceived with their corrupt doctrines and soul destroying principles, whereby they became slaves to the antichristian party; this may respect the same wars as before.

Gill: Psa 44:11 - Thou hast given us like sheep appointed for meat // and hast scattered us among the Heathen

Thou hast given us like sheep appointed for meat,.... To be butchered, and then eaten as sheep are; and therefore are called "the flock of slaughter", Zec 11:4; as the church was, not only under the ten persecutions of Rome Pagan, but through the butcheries and massacres of Rome Papal; who have worried many of Christ's sheep, have eaten their flesh and drank their blood, and have become drunken with it; it has been their meat and drink to persecute the saints of the most High;

and hast scattered us among the Heathen: the Pagan world, as the first Christians were, who were scattered up and down in the Gentile world everywhere; see 1Pe 1:1; or the Papacy, who are sometimes called Gentiles, Rev 11:2; because much of the Gentile idolatry is introduced into the Popish religion; and among these many of the true members of Christ and of his church have been carried captive and scattered; and such will be found there a little before the destruction of Babylon, and will be called out from thence; see Rev 13:10.

Gill: Psa 44:12 - Thou sellest thy people for nought // and dost not increase thy wealth by their price

Thou sellest thy people for nought,.... So God, when he is said to deliver up his people into the hands of their enemies, is said to sell them to them; see Jdg 2:14; and selling them for nought suggests, that in their apprehensions he had no esteem of them and value for them; just as men, when they have any person or thing to dispose of they have no regard unto, but choose to be rid of, will part with it for nothing: and as it follows,

and dost not increase thy wealth by their price; get nothing by the bargain. This must be understood after the manner of men, and in the opinion of the church, and not as in reality; no otherwise than as it has been true, that God has suffered some of his people to be in the bondage and slavery of mystical Babylon, called Egypt, one part of whose wares and merchandises are slaves and souls of men, Rev 11:8.

Gill: Psa 44:13 - Thou makest us a reproach to our neighbours // a scorn and a derision to them that are round about us

Thou makest us a reproach to our neighbours,.... Which is the common lot of Christians: Christ and his apostles have given reason for the saints in all ages to expect it, and have fortified their minds to bear it patiently, yea, to esteem it an honour, and greater riches than the treasures of the antichristian Egypt;

a scorn and a derision to them that are round about us; being always represented as mean and despicable, and reckoned ignorant and accursed, and as the faith of the world, and the offscouring of all things.