Verse-by-Verse Bible Commentary
Psalms 44:9

Clarke's Commentary

Verse Psalms 44:9. But thou hast cast off — Our enemies have dominion over us.

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.

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 CURRENT EMERGENCY

“But now thou hast cast us off, and brought us to dishonor, And goest not forth with our hosts. Thou makest us to turn back from our adversary; And they that hate us take spoil for themselves. Thou hast made us like sheep appointed for food, And hast scattered us among the nations. Thou sellest thy people for naught, And hast not increased thy wealth by their price. Thou makest us a reproach to our neighbors, A scoffing and a derision to them that are round about us. Thou makest us a byword among the nations, A shaking of the head among the people. All the day long is my dishonor before me; And the shame of my face hath covered me, For the voice of him that reproacheth and blasphemeth.”

These verses describe the situation which so troubled the psalmist. The mention here of Israel’s being scattered among the nations (Psalms 44:11) seems to indicate a post-exilic period; and that no doubt influenced Calvin’s finding a date for this psalm in the times of the Maccabees; but that “guess” like all the others is unacceptable because nearly a century before the Maccabees, the LXX published this psalm about 250 B.C.

If the psalm was written by David, these central verses are a prophecy, describing what is in store for Christians in the era of the Messiah, and probably inspired by some events in David’s reign with which we are not familiar. The terminology here could be partially based upon what occurred at that time. Paul’s application of these words to conditions that certainly existed in the first century of the Christian era harmonizes with this view. The reign that fit all those which are in evidence here is of no significance. There are innumerable things that men of today do not know.

Leupold called attention to “a possible period” in David’s reign when the psalm might have been written.

The conditions reflected by this psalm seem to be met by what is recorded in 2 Samuel 8:13-14. David was defeated by the Assyrians, allied with the Edomites; and 1 Kings 11:15 mentions Joab’s burying the dead secretly to conceal the extent of his weakness from the enemy.H. C. Leupold, p. 346.

Despite such opinions, there is no evidence that Israel was at that time “scattered among the nations,” and a byword all over the earth (Psalms 44:11; Psalms 44:14).

Rawlinson was probably correct when he wrote that, “These verses imply not a single defeat, but a prolonged period of depression.”The Pulpit Commentary, Vol. 8, p. 342. We believe that these verses represent `principles’ that are fulfilled and illustrated many times over throughout the history of both the Old and the New Israel, as we shall more fully explain below.

Barnes' Notes on the Whole Bible

But thou hast cast off - The author of the psalm now commences a description of the existing circumstances of the nation, so strongly in contrast with what had existed in former times when God interposed in their behalf, and when he gave them success. This is properly the commencement of the second part of the psalm, and the description is continued to Psalms 44:16. The Hebrew word here rendered “hast cast off” implies disgust and abhorrence, as the casting away of that which is loathsome. See the word explained in the notes at Psalms 43:2. The reference is to what had occurred at the time when the psalm was written. See introduction to this psalm. The allusion is to the invasion of the land by foreigners; their own discomfiture in their wars; and the calamities consequent on these invasions and defeats.

And put us to shame - By defeat and disgrace. See the word explained above, Psalms 44:7. For the defeat and discomfiture supposed to be referred to, see 2 Chronicles 35:20-27; 2 Chronicles 36:5-6.

And goest not forth with our armies - See the places referred to above. Thus Josiah was defeated and slain; and thus the land was conquered by the invaders.

Calvin's Commentary on the Bible

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.

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

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

Dr. Constable's Expository Notes

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

Gill's Exposition of the Whole Bible

But thou hast cast off,.... This, with what follows to

Psalms 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; Psalms 44:17- :;

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 Song of Solomon 2:14;

and goest not forth with our armies; as the Generalissimo of them; see 1 Samuel 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, Revelation 13:4; but it will not be always the case, Christ will go forth with his armies, and make great conquests again,

Revelation 11:15; this may refer to the wars of the Papists with the Waldenses and Albigenses, who were vanquished by the former.

Henry's Complete Commentary on the Bible

      9 But thou hast cast off, and put us to shame; and goest not forth with our armies.   10 Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.   11 Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen.   12 Thou sellest thy people for nought, and dost not increase thy wealth by their price.   13 Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.   14 Thou makest us a byword among the heathen, a shaking of the head among the people.   15 My confusion is continually before me, and the shame of my face hath covered me,   16 For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.

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

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

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

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

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