Verse-by-Verse Bible Commentary
Psalms 44:17

Clarke's Commentary

Verse Psalms 44:17. Yet have we not forgotten thee — These are bold words; but they must be understood in a qualified sense. We have not apostatized from thee, we have not fallen into idolatry. And this was strictly true: the charge of idolatry could never be brought against the Jewish nation from the time of the captivity, with sufficient evidence to support it.

Bridgeway Bible Commentary

Psalms 44:0 Has God forgotten his people?

Some national disaster has overtaken Israel and the people ask if God has deserted them. The tone of the psalm is not one of humility, but one of outspoken boldness in questioning God’s purposes. It shows some lack of faith and submission before God (cf. Romans 8:28,Romans 8:31-39). But God may yet be gracious and answer such a prayer.

Through the words of the psalmist the people recall how God enabled their ancestors to conquer and inhabit Canaan (1-3). They remind God that he alone gave Israel victory, and the people praised him accordingly (4-8). Why, then, has he now deserted them? He has allowed them to be conquered, plundered, scattered and enslaved (9-12). They feel disgraced because of the insults that neighbouring nations throw at them (13-16).
What makes the insults hard to bear is that the people can see no reason why God has allowed this calamity to befall them. They do not feel as if they have forgotten God or been unfaithful to him (17-19). If they had worshipped foreign gods they could understand such severe divine punishment, but they can see nothing at all of which they have been guilty (20-22). They call upon God to wake from his sleep and do something to help them. They ask him to remember his covenant love for them and rescue them from their enemies (23-26).

Coffman's Commentaries on the Bible

THE ALLEGED INNOCENCE OF ISRAEL

“All this has come upon us; yet have we not forgotten thee; Neither have we dealt falsely in thy covenant. Our heart is not turned back; Neither have our steps declined from thy way, That thou hast sore broken us in the place of jackals, And covered us with the shadow of death. If we have forgotten the name of our God, Or spread forth our hands to a strange god; Will not God search this out? For he knoweth the secrets of the heart. Yea, for thy sake are we killed all the day long; We are accounted as sheep for the slaughter.”

The marginal reading gives us `though’ instead of the word `that’ at the beginning of Psalms 44:19.

These five verses state the problem of the psalmist. “Israel had not been unfaithful to God, and yet afflictions had come upon her.”H. C. Leupold, p. 346. Furthermore, the problem was greatly aggravated by the evident fact that their faithfulness to God actually appeared to be “the reason why” they suffered. That is the meaning of the thundering words, “For thy sake” in Psalms 44:22. Of course, this is the very verse which Paul quoted in Romans 8:36.

“Neither have we dealt falsely in thy covenant” All these verses through Psalms 44:22 are a very vigorous profession by the psalmist of absolute innocence on the part of Israel. It is of course true that no such absolute innocence ever pertained to Israel at any time in her whole history. As Yates commented: “This claim, repeated over and over here, that Israel had remained faithful was at no time in Israel’s history literally true. The prophet must have had in mind a comparative fidelity based upon generalities.”Wycliffe Old Testament Commentary, Old Testament, p. 311.

“Will not God search this out” This appeal to God’s omniscience surely indicates the sincerity of the prophet’s claims of innocence for Israel; and perhaps we should allow this in the relative sense that “Noah was righteous in his generation.” Paul’s making this prophecy a fair statement of the sufferings of Christians in his own times appears to prove this.

The fact remains that the sufferings of Israel could not all be described as a punishment for their sins. It was true of ancient Israel; and it is true of the New Israel today; and it is the problem which perplexed the psalmist who wrote this psalm. Why was it necessary that God’s faithful people, either then or now, should be called upon to suffer “for his sake?”

THE SUFFERINGS OF THE OLD ISRAEL

It is not hard to discern the fact that the sufferings of ancient Israel may be explained as necessary to achieve goals that pertained to the ultimate will of God for his people; and, as far as we are able to see, those goals could not have been achieved without suffering.

(1)    The centuries of captivity of Israel in Egypt as enslaved workers for their captors achieved these purposes of God’s will for Israel. (a) It prevented their mingling racially with Egypt, because Egyptians despised shepherds, especially enslaved shepherds. (b) It gave time and opportunity for the development of Israel into a mighty nation, at the same time keeping them absolutely separate from Egypt.

(2)    Their sufferings during the wilderness period hardened Israel into an effective fighting force. That period of sufferings also allowed a generation of unbelievers and murmurers to be replaced by a rejuvenated Israel who would honor and obey God (in a general sense) during the conquest of Canaan and throughout the generation of those who knew Joshua.

(3)    Israel suffered from the shameless behavior of the great majority of their kings, who, with few exceptions were godless examples of debauchery, cruelty, and unbelief; but such sufferings finally led to God’s taking away their kings; and there is no record of Israel’s subsequent desire for a king, until that tragic moment when the chief representatives of the Chosen People cried, “We have no king but Caesar”!

(4)    Israel’s suffering under the captivity accomplished what a thousand years of priests, prophets and Levites could not do, that is, wean Israel from their beloved pagan gods. After the Babylonian captivity, Israel totally rejected idolatry; and it was never again practiced by them.

(5)    The sufferings of Israel under the Greek period did not begin until after the times of Alexander of Macedon; but it recurred more bitterly than ever under some of Alexander the Great’s successors, notably, Antiochus Epiphanes. Some of the mightiest and most significant developments in God’s eternal purpose for Israel came during that very time. (a) There was the development of a world-language, the Greek, into which the Old Testament would be translated (the LXX), and in which the New Testament would be written. (b) The custom of building synagogues throughout the world was made necessary by the actions of Antiochus in closing and defiling the Temple; and those synagogues would, in time, become the centers from which Christianity would be preached all over the known world. (c) Antiochus’ forbidding the reading of the Torah, led to the reading of “the prophets” every sabbath day, a custom that continued even after the Temple was cleansed and reopened; and this caused the Messianic prophecies of Christ to be read and known throughout the world of that era.

(6)    Israel suffered under Rome, not because of their faithfulness to God but because of their unfaithfulness in their rejection of the Messiah; nevertheless even those sufferings glorified God and made vital contributions to the achievement of God’s eternal purpose, namely, the redemption of mankind.

Those contributions were: (1) the destruction of the Temple, judged by the Judge of all the earth as a “Den of thieves and robbers.” This was an absolute necessity, not only because of the moral depravity of the Temple crowd, but because it was being used as an effective device against the preaching of Christianity. (2) Another benefit was the permanent elimination of all the animal sacrifices of the Jewish system, which after the fall of Jerusalem were never resumed. (3) Perhaps the greatest contribution of all to Christianity and the ultimate realization of God’s eternal purpose was the total defeat and permanent termination of Jewish efforts to prevent the preaching of the gospel. That defeat of the Jews in A.D. 70 meant that they would forever stop following New Testament evangelists around all over the world opposing the Truth, as they did against Paul.

THE SUFFERINGS OF THE NEW ISRAEL (WHICH IS THE CHURCH)

Likewise, the sufferings of “the faithful in Christ Jesus,” caused not by their unfaithfulness but, on the contrary, by their fidelity, are to be expected; and they yield rich benefits to the sufferers.

If we suffer with him, we shall also reign with him (Romans 8:17). Through many tribulations we must enter into the kingdom of God (Acts 14:22).
They departed… rejoicing that they were counted worthy to suffer dishonor for the Name (Acts 5:41).
We are pressed, perplexed, pursued, smitten down, always bearing about in the body the dying of Jesus - Why? That the life also of Jesus may be manifest in our body (2 Corinthians 4:8-10).

Many other similar passages from the New Testament might be cited; but these are sufficient to show that the true followers of God are called to suffer “with Christ”; and the more they are like Christ the more they will suffer.

In becoming Christians, we have accepted the `Way of the Cross,’ and we are pledged to `take up our cross daily’ and follow Him. This is not the shame of Christianity, but the glory of it. Was not the blood of the martyrs the seed of the Church. History declares from her bloody pages that it is even so.

Can we cite any contributions toward the fulfilment of God’s purpose that may be accredited to the suffering of his saints? Indeed yes.

(1)    The sufferings of the first generation of Christians, especially of the apostles and evangelists, provided the fantastically convincing proof of the Christian religion. Its original witnesses and proponents sealed with their blood that testimony of the New Testament which is so vital for mankind.

(2)    The suffering saints of all ages have been the most eloquent preachers of the gospel; and it continues to be true.

(3)    The sufferings of Huss (1415 A.D.), Savanarola (1498 A.D.) and Tyndale (1536 A.D.) gave mankind the Bible in their native languages.

Of course, we should not have expected any Old Testament psalmist, not even David, to have been aware of the world-shaking truth of the New Testament. Yet there was a redeeming feature in the response of those Old Testament sufferers mentioned in this psalm. They did not have the inspiring example of Christ who prayed, “Not my will, but thine be done”; and we may not suppose that it ever entered their minds that God could have willed any suffering for them. Many of the perplexing questions of faith could not have been answered in the dim light of the Old Testament, which are revealed in the New Testament for those upon whom the Day Star has risen, and for whom the Light of the World has shined in their hearts.

Barnes' Notes on the Whole Bible

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

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

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

Calvin's Commentary on the Bible

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

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

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

Smith's Bible Commentary

Psalms 44:1-26

Psalms 44:1-26 :

We have heard with our ears, O God, our fathers have told us, what work you did in their days, in times of old. How you did drive out the heathen with thy hand, and you planted them; and how you did afflict the people, and cast them out. For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thy arm, and the light of thy countenance, because you had favor unto them. Thou art my King, O God: command deliverances for Jacob. Through thee will we push down our enemies: through thy name will we tread them under that rise up against us. For I will not trust in my bow, neither shall my sword save me ( Psalms 44:1-6 ).

Now, this psalm begins in a very powerful kind of an affirmation of God and a dependency upon God and, "Lord, we have heard, our fathers have told us, how that in times past You were with them, You helped them, You delivered their enemies into their hands. How that they came into this land and You gave this land over to them. You drove out the enemies. It wasn't their strength or their power, but God, it was Your hand upon them that brought them into the land then gave them victory here. Lord, we have known all about it. We've heard about it. And You are our God. We acknowledge You as our King. But what is wrong?"

Now we get into the complaint of the psalmist. Up until now we were in good shape. "We know Your power. We know what You have done, and You are our God. But something has gone wrong here."

But thou hast saved us from our enemies, and thou hast put them to shame that hated us. In God we boast all the day long, and praise thy name for ever and ever ( Psalms 44:7-8 ).

And then the Selah brings the end of that part of the psalm. That is it. "God, we're trusting in You. You are it. You've done it." Now, here begins the complaint with verse Psalms 44:9 . The Selah ends the first thing of confidence in God.

But thou hast cast off, and put us to shame; and you go not forth with our armies. You make us to turn back from the enemy: and they which hate us spoil for themselves. You have given us like sheep appointed for meat; and you have scattered us among the heathen. You sell your people for nothing, and you do not increase your wealth by their price. You make us a reproach to our neighbors, a scorn and a derision to them that are round about us. You make us a byword among the heathen, the shaking of the head among the people. My confusion is continually before me, and the shame of my face has covered me, for the voice of him that reproached and blasphemed; by reason of the enemy and the avenger. All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant. Our heart is not turned back, neither have our steps declined from thy way; Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. If we have forgotten the name of our God, or stretched out our hands to a strange god; Shall not God search this out? for he knows the secrets of the heart. Yea, for thy sake we are killed all the day long; we are counted as sheep for the slaughter. Awake, why sleepest thou, O Lord? arise, cast us not off for ever. Why do you hide your face, and forget our affliction and our oppression? For our soul is bowed down to the dust: our belly cleaves unto the earth. Arise for our help, and redeem us for thy mercies' sake ( Psalms 44:9-26 ).

Now it is an interesting psalm because there is vivid contrast. Again, the beginning with God, "We have heard of what You have done in the past. We know of Your power. Our fathers have told us what You have done. You are our God." And yet, the difficulty of trying to understand our present circumstances which are so adverse. "If it is true that You take care of Your people, if it is true that You deliver Your people, then why are we in this present dilemma? For we have served You. We have kept Your covenant. Why, God, are we having these problems?"

Again, let me emphasize that God nowhere has promised that He would keep us from problems. He has promised to be with us in every trial. "But beloved count it not strange concerning the fiery trial which is to try you as though some strange thing has happened to you" ( 1 Peter 4:12 ). And yet, when we see a friend going through a deep trial we say, "Boy, this is weird. Wonder why God is allowing this, you know." Or if I am going through a heavy trial I am always thinking of it as some strange thing that has happened to me. Why should I have to go through this trial? I guess it is almost instinctive for us to shun suffering. We don't want to suffer. We don't like to suffer. We would like to have an easy path through life. We would like to have everything come up roses. But life isn't that way. Life has many pitfalls. Life has many sorrows. Life is filled with trials. But as a child of God I have the confidence and the assurance that God will be with me through any experience that I might have to pass. More than that, He has already gone before me.

"There is no temptation that has taken you but what is common with all man. But God, with that temptation, will provide for you the way of escape" ( 1 Corinthians 10:13 ). For He will not allow you to be tempted beyond your capacity to bear it, to endure it. But the trial of your faith is more precious than gold, though it perisheth, because that trial of your faith is producing, really, the enduring qualities.

Now fire is an interesting substance. And one of the ways by which God is defined is, "Our God," it says, "is a consuming fire." Now God is love, God is light, God is good. But then also our God is a consuming fire. What does He consume? He consumes the dross, the chaff, the sin, the evil. You see, fire is interesting because it has the capacity of destroying or of transmitting into permanency. It all depends on the material that is in it. Now if you have got a bag of sticks, then fire will consume it. But that same fire that consumes the sticks can forge the steel into permanency. In order for steel to be hardened, forged, you've got to put it through severe fire, tremendous heat. But it is tempered, transmitted into permanency. Now God is a figure of fire. We are all dwelling in God, in the fire. But what is the fire doing to you? It all depends on what you are. If you are a child of God, that fire is burning the dross. If you are not a child of God, that same fire is destroying you.

Now, we do have experiences in life that we do not understand. It is interesting that this particular psalm does not come out with any glowing happy ever after at the end. It ends with a cry, "O help me, God, for Your mercies' sake." But it isn't one of the, "And lived happily ever after," kind of things. It just ends with the cry, "O God, I need help." But because the cry is unto God, the end is assumed. God will take care of it. God is watching over me. God does know the trial and the path that I take. And God will bring me through. Someday I am going to come out on top, victorious through Him. God will see that I do. "

Dr. Constable's Expository Notes

Psalms 44

The writer spoke for the nation of Israel in this psalm. He lamented a national disaster, namely, defeat by enemies, and he called on the Lord to deliver. Evidently he could not identify sin in the nation as the cause of this defeat. He attributed it instead to it being "for Your sake" (Psalms 44:22). Israel was apparently suffering because she had remained loyal to God in a world hostile to Him. The basis of the psalmist’s request was God’s faithfulness to the patriarchs and the people’s present trust in Him. [Note: On the meaning of Maskil in the title, see my note on Psalms 32.]

"Perhaps the Psalter’s boldest appeal to God’s faithfulness is found in Psalms 44, a communal lament psalm offered to God during an unidentified national catastrophe." [Note: Chisholm, "A Theology . . .," p. 300. ]

Other communal or community lament psalms are 60, 74, 77, 79-80, 83, 85, 90, 94, 123, 126, and 137.

"Perhaps this psalm was used at a national ’day of prayer’ with a worship leader speaking the ’I/my’ verses and the people the ’we/our’ verses." [Note: Wiersbe, The . . . Wisdom . . ., p. 177.]

Dr. Constable's Expository Notes

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

Dr. Constable's Expository Notes

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

Gill's Exposition of the Whole Bible

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

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

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

Henry's Complete Commentary on the Bible

      17 All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant.   18 Our heart is not turned back, neither have our steps declined from thy way;   19 Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death.   20 If we have forgotten the name of our God, or stretched out our hands to a strange god;   21 Shall not God search this out? for he knoweth the secrets of the heart.   22 Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter.   23 Awake, why sleepest thou, O Lord? arise, cast us not off for ever.   24 Wherefore hidest thou thy face, and forgettest our affliction and our oppression?   25 For our soul is bowed down to the dust: our belly cleaveth unto the earth.   26 Arise for our help, and redeem us for thy mercies' sake.

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

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

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

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

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