Bible Commentaries

The title of this psalm, "To the chief Musician for the sons of Korah, Maschil," is the same as the title prefixed to Psalm 42:1-11, except with a slight transposition. See the notes at the title to Psalm 42:1-11. This does not, however, prove that the psalm was by the same author; or that it was composed on the same occasion; or that the design and the contents of the two resemble each other; but merely that they were alike submitted, for the same purpose, to those descendants of the family of Korah who were employed in regulating the music of the sanctuary. It may be true, indeed, that the psalm was composed by one of the descendants of Korah, or one who had the charge of the music, but that is not made certain by the title.

There is no way in which the authorship can be determined. It does not belong to the general division of the book of Psalms which is ascribed to David Psalm 1-41; and though there can be no doubt that a large number of the psalms in the other portions of the book were composed by him, yet it is impossible now to ascertain which were his, except as his name is prefixed to a psalm; while the fact that his name is not so prefixed may be regarded as a proof that, in the belief of those who arranged the collection, it was not his composition. That he may have been the author of some of those which are ascribed to no particular writer is unquestionable, but there is nothing in this psalm which would indicate particularly that it was a psalm of David. We cannot hope, therefore, now to ascertain the name of the author.

The occasion on which the psalm was composed is also wholly unknown, and conjecture is useless. There are no circumstances mentioned in the psalm which will enable us to determine with certainty when it was composed. Many occasions, however, occurred in the history of the Jews to which the sentiments contained in it are applicable; but there is no one of those occasions to which the psalm is so uniquely and exclusively applicable that it can be assigned to that with undoubted certainty. The consequence is, that different expositors have assigned the composition of it to very different occasions. Not a few have referred it to the time of Antiochus Epiphanes, and to the persecutions which occurred under him. Calvin, Venema, Dathe, and Rosenmuller adopt this view. DeWette supposes that the reference is to the time before the Babylonian exile, either in the reign of Jehoiakim, when Nebuchadnezzar first invaded the land 2 Kings 24:1, or in the reign of Jehoiachin, when the land was again invaded by him, 2 Kings 24:10. Tholuck supposes that it refers either to the time of Jehoiachin 2 Chronicles 36:9, or to the time of Zedekiah 2 Chronicles 36:11, when the land was invaded by the Babylonians, and when the captivity commenced. Prof. Alexander supposes that there is nothing in the psalm which makes it necessary to suppose that it refers to a later period than the time of David.

What is manifest in the psalm itself in regard to the occasion of its composition is,

(1) that it was a season of defeat and disaster, when the armies of Israel were discomfited, Psalm 44:9-10;

(2) that their armies and people were scattered among the pagan, and that the people were "sold" among them, Psalm 44:11-12;

(3) that they were made a reproach and a by-word among surrounding nations, Psalm 44:13-14;

(4) that this discomfiture and disgrace had befallen them in some place which might be called "the place of dragons," Psalm 44:19; and

(5) that this had occurred at some time when the author of the psalm, speaking in the name of the people, could say that it was not on account of prevailing idolatry, or because, as a people, they had "stretched out their hands to a strange god," Psalm 44:17-18, Psalm 44:20.

Perhaps it will be found, on an ex amination of the psalm, that all the circumstances accord better with the time of Josiah, and especially the close of his reign 2 Kings 23:26-30; 2 Chronicles 35:20-27, and the commencement of the reign following 2 Kings 23:31-37; 2 Kings 24:1, than with any other period of the history of the Hebrew people. This was the beginning of the calamities that came upon the nation in the period immediately preceding the Babylonian captivity; it was a time when the nation was free, as far as the efforts of a pious king could accomplish it, from prevailing idolatry; and yet it was a time when that series of disasters commenced which resulted in the entire removal of the nation to Babylon. There is not the slightest internal evidence that the psalm has reference to the times of the Maccabees; there were no historical facts in the time of David to which it can be easily applied; but all the circumstances in the psalm would find a fulfillment in the events which just preceded the Babylonian captivity, and in the series of national disasters which commenced with the defeat and death of Josiah.

The psalm is an earnest appeal to God to interpose amid the calamities of the nation, and to arise for their defense and deliverance. It consists of the following parts:

I. An allusion to former national blessings in the tradition which had come down from ancient times respecting the divine interposition in behalf of the nation when it was in danger, and when God delivered it from its foes, Psalm 44:1-8. This reference to the past is evidently designed to be an argument or a reason for expecting and imploring the divine interposition in the present period of national darkness and calamity. The fact that God had interposed in similar circumstances was an argument which might be urged why he should do so again.

II. The condition of the nation described, Psalm 44:9-16. It was a time of national calamity. God had cast the nation off, and went forth no more with their hosts. Their armies were turned back and plundered; the people were sold into slavery, they were made a reproach and a by-word among the nations of the earth.

III. The statement that whatever might be the reason why all this had come upon them, it was not on account of national defection, or the prevalence of idolatry, or because they had forgotten God, Psalm 44:17-22. The idea is that there was a prevailing desire in the nation to serve God, and that this was to be regarded as a calamity coming upon the people of God as such; their sufferings were endured in the cause of true religion, or because they were the people of God. This furnishes a ground of appeal that God would interpose in their behalf; or that he would vindicate them and his own cause.

IV. An earnest appeal to God to aid and save them, Psalm 44:23-26.

We have heard with our ears - That is, it has been handed down by tradition.

Our fathers have told us - Our ancestors. They have delivered it down from generation to generation. The word rendered "told" means properly to grave, or to insculp on a stone; and thence, to write. Then it comes to mean to number, to count, to recount, to tell, to declare. The word would be applicable to any method of making the thing known, either by hieroglyphic figures in sculpture, by writing, or by oral tradition, though it seems probable that the latter mode is particularly referred to here. Compare Exodus 10:2; Exodus 12:26-27.

What work thou didst in their days - The great work which thou didst accomplish for them; or, how thou didst interpose in their behalf. The reference is to what God accomplished for them in delivering them from Egyptian bondage, and bringing them into the land of Canaan.

In the times of old - In ancient times; in the beginning of our history. The idea here is, that we may properly appeal to the past - to what God has done in former ages - as an argument for his interposition in similar circumstances now, for,

(a) His former interposition showed his power to save;

(b) it was such an illustration of his character that we may appeal to that as a reason for asking him to interpose again.

How thou didst drive out the heathen with thy hand - The word rendered "heathen" means simply nations without necessarily conveying the idea of paganism, as that word is now understood. It means the nations, to wit, of the land of Canaan, or the Canaanites; and as these nations were in fact idolaters, or strangers to the true religion, the word came in time to have that idea attached to it. It is in that sense that we use the term now, though the word nations would accurately express the meaning of the original. The word rendered "drive out" - ירשׁ yârash - means properly to take, seize, or take possession of; and then, in the form here used (Hiphil), it means to cause to possess; to give possession of; and then, to take possession of, to drive out of a possession, to dispossess, to disinherit. The meaning here is, he dispossessed them of their country; he disinherited them. This, the psalmist says, God had done "by his hand;" that is, it was by his own power.

And plantedst them - That is, planted his people - the children of Israel. He put them in the place of those whom he had disinherited or dispossessed. The word is properly applicable to a tree, but it is also used with reference to a nation, and means that he assigned them a fixed and permanent residence. Thus we say in English, "to plant a colony." Compare Amos 9:15; Jeremiah 24:6; Jeremiah 32:41; Psalm 80:8; 2 Samuel 7:10.

How thou didst afflict the people - That is, the people of the land of Canaan; the nations that dwelt there. The word means to bring evil or calamity upon anyone.

And cast them out - The word used here may be taken in the sense of sending out or expelling, as in Genesis 3:23; 1 Kings 9:7 - and then it would be applicable to the Canaanites, as meaning that God had expelled or driven them out - as it is understood by our translators; or it may be used to denote the sending out of shoots or branches by a tree or vine, as in Psalm 80:11; Jeremiah 17:8; Ezekiel 17:6-7 - and then it would refer here to the Israelites, and would mean that God caused them to increase; multiplied them; spread them over the land, as a vine spreads, Psalm 80:8-11. The parallelism here clearly demands the latter interpretation. So it is understood by Luther, DeWette, Tholuck, and Prof. Alexander.

For they got not the land in possession - The land of Canaan. The design of this verse is to illustrate the sentiment in the previous verse, that they owed their establishment in the promised land wholly to God. The fact that He had interposed in their behalf; that He had shown that he was able to discomfit their enemies, is appealed to as a reason why he should now interpose in a time of national danger and calamity. He who had driven out the nations in the days of their fathers; he who had established his people peaceably in the land from which the former inhabitants had been expelled, was able to interpose now and save them. The prominent thought in all this is, that it was God who had accomplished all that had been done. That same God was able to save them again.

By their own sword - That is, it was not owing to their valor, but to the divine power: Deuteronomy 8:10-18; Deuteronomy 9:3-6; Joshua 24:12.

Neither did their own arm save them - Not their own strength or prowess.

But thy right hand - The right hand is mentioned because it is that which is employed in wielding the sword or the spear in battle.

And the light of thy countenance - Thy favor. It was because thou didst lift upon them the light of thy countenance, or because thou didst favor them. See the notes at Psalm 4:6.

Because thou hadst a favor unto them - Thou didst desire to show them favor; thou hadst pleasure in them. The idea in the Hebrew word is that of delighting in anything, or having pleasure in it.

Thou art my King, O God - literally, "Thou art He, my King, O God;" that is, Thou art the same: the same King, and the same God, who didst interpose in the time of the fathers, and thou art he whom I recognize as King, as the Sovereign Ruler of thy people. The psalmist here uses the singular number, "my King," as expressive of his own feelings, though he doubtless means also to speak in the name of the people. It would seem not improbable from this, that the author of the psalm was the reigning monarch in the time of the troubles referred to. If not, it was evidently one who personated him, and who meant to represent his feelings. The language shows the strong confidence of the author of the psalm in God, and perhaps also is designed to express his personal responsibility at the time, and his consciousness that his only refuge in conducting the troubled affairs of the nation was God.

Command deliverances for Jacob - As if all was under His command, and He had only to give direction, and salvation would come. The word "Jacob" here is used to denote the descendants of Jacob, or the people of God. See the notes at Psalm 24:6.

Through thee - By thy help. "Will we push down our enemies." The word here rendered "push down" means literally to strike or push with the horns, spoken of horned animals, Exodus 21:28, Exodus 21:31-32. Then it is applied to a conqueror prostrating nations before him: Deuteronomy 33:17; 1 Kings 22:11.

Through thy name - That is, acting under thine authority and by thy help. If he gave the commandment Psalm 44:4, it would be certain that they would be able to overcome their adversaries.

Will we tread them under - Will we conquer or subdue them. The language is taken from the custom of treading on a prostrate foe. See Psalm 7:5, note; Psalm 18:40, note; compare Job 40:12, note; Isaiah 10:6, note; Isaiah 63:3, note; Daniel 7:23, note.

That rise up against us - Our enemies that have mustered their strength for war. The language would properly denote those who had rebelled against a government; but it seems here to be used in a more general sense, as referring to those who had waged war against them. See Psalm 18:39,

For I will not trust in my bow - The author of the psalm himself again speaks as expressing his own feelings, and stating the grounds of his confidence and hope. Compare Psalm 44:4. At the same time he doubtless expresses the feelings of the people, and speaks in their name. He had said Psalm 44:3 that the ancestors of the Jewish people had not obtained possession of the promised land by any strength or skill of their own, and he now says that he, and those who were connected with him, did not depend on their own strength, or on the weapons of war which they might employ, but that their only ground of trust was God.

But thou hast saved us from our enemies - That is, Thou hast done it in times past. Thou hast interposed in behalf of our nation in periods of danger and trial, and hast delivered us. This is stated as a reason for what is said by the psalmist in Psalm 44:6 - that he would not trust in his sword and in iris bow - and for the earnest appeal which he now makes to God. He and his people did not rely on their own strength and prowess, but on that God who had often interposed to save the nation.

And hast put them to shame that hated us - In former times. That is, he had caused them to be discomfited. He had turned them back. He had covered them with confusion. On the meaning of the words "shame" and "ashamed," see Job 6:20, note; Psalm 34:5, note.