Tehillim 44

1 4 (For the one directing. Of the Bnei Korach. A maskil). We have heard with our oznayim, O Elohim, Avoteinu have told us, what po’al (work) Thou hast wrought in their days, in the times of old.

23 (3) How Thou didst drive out the Goyim with Thy Yad, but plantedst them; how Thou didst afflict the people, but for them Thou madest room.

34 (4) For they got not eretz in possession by their own cherev, neither did their own zero’a save them, but Thy Yamin (Right Hand), and Thine Zero’a, and the ohr (light) of Thy countenance, because Thou favored them.

45 (5) Thou art my Melech, O Elohim; command yeshu’ot (deliverances) for Ya’akov.

56 (6) Through Thee will we push down our enemies; through Thy Shem will we trample them under that rise up against us.

67 (7) For I will not trust in my keshet (bow), neither shall my cherev save me.

78 (8) But Thou hast saved us from tzareinu (our enemies), and hast put them to shame that hated us.

89 (9) In Elohim we boast kol hayom, and praise Thy Shem l’olam (forever). Selah.

101 (11) Thou makest us to turn back from before the tzar (enemy); and they which hate us have taken plunder for themselves.

111 (12) Thou hast given us up like tzon appointed for food; and hast scattered us among the Goyim.

121 (13) Thou sellest Amecha (Thy People) for a mere nothing, and art not enriched by their price.

131 (14) Thou makest us a cherpah (reproach) to our shchenim (neighbors), a scorn and a derision to them that are all around us.

141 (15) Thou makest us a mashal (byword) among the Goyim, a shaking of the rosh among the peoples.

151 (16) Kol hayom my dishonor is continually before me, and the shame of my face hath covered me,

161 (17) At the voice of him that reproacheth and revileth; by reason of the oyev (enemy) and avenger.

171 (18) All this is come upon us; yet have we not forgotten Thee, neither have we dealt falsely in Thy Brit.

181 (19) Libenu (our heart) is not turned back, neither have our steps departed from Thy way;

192 (20) Though Thou hast crushed us in the makom (place, home, haunt) of jackals, and covered us with the tzalmavet (shadow of death).

202 (21) If we have forgotten the Shem of Eloheinu, or stretched out our palms [in worship] to an el zar (foreign g-d);

212 (22) Shall not Elohim search this out? For He knoweth the secrets of the lev.

222 (23) Yes, for Thy sake are we killed kol hayom; we are counted as tzon (sheep) for the tivchah (slaughter).

232 (24) Awake. Why sleepest Thou, Adonoi? Arise, cast us not off lanetzach (forever).

242 (25) Why hidest Thou Thy face, and forgettest our oni (misery, affliction) and our oppression?

252 (26) For our nefesh is bowed down to the aphar (dust); our beten (belly, body) has deveykus with the dirt.

262 (27) Arise for our help, and redeem us for the sake of Thy chesed.

910 (10) But Thou hast cast off, and disgraced us; and goest not forth with tzivoteinu (our armies).

Tehillim 44 Commentary

Chapter 44

A petition for succour and relief.

Verses 1-8 Former experiences of God's power and goodness are strong supports to faith, and powerful pleas in prayer under present calamities. The many victories Israel obtained, were not by their own strength or merit, but by God's favour and free grace. The less praise this allows us, the more comfort it affords, that we may see all as coming from the favour of God. He fought for Israel, else they had fought in vain. This is applicable to the planting of the Christian church in the world, which was not by any human policy or power. Christ, by his Spirit, went forth conquering and to conquer; and he that planted a church for himself in the world, will support it by the same power and goodness. They trusted and triumphed in and through him. Let him that glories, glory in the Lord. But if they have the comfort of his name, let them give unto him the glory due unto it.

Verses 9-16 The believer must have times of temptation, affliction, and discouragement; the church must have seasons of persecution. At such times the people of God will be ready to fear that he has cast them off, and that his name and truth will be dishonoured. But they should look above the instruments of their trouble, to God, well knowing that their worst enemies have no power against them, but what is permitted from above.

Verses 17-26 In afflictions, we must not seek relief by any sinful compliance; but should continually meditate on the truth, purity, and knowledge of our heart-searching God. Hearts sins and secret sins are known to God, and must be reckoned for. He knows the secret of the heart, therefore judges of the words and actions. While our troubles do not drive us from our duty to God, we should not suffer them to drive us from our comfort in God. Let us take care that prosperity and ease do not render us careless and lukewarm. The church of God cannot be prevailed on by persecution to forget God; the believer's heart does not turn back from God. The Spirit of prophecy had reference to those who suffered unto death, for the testimony of Christ. Observe the ( psalms 44:25-26 ) but the poor sinner's pleas. None that belong to Christ shall be cast off, but every one of them shall be saved, and that for ever. The mercy of God, purchased, promised, and constantly flowing forth, and offered to believers, does away every doubt arising from our sins; while we pray in faith, Redeem us for thy mercies' sake.

Chapter Summary

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