Psalm 44:22 Kommentar

We are not told either who was the penmen of this psalm or when and upon what occasion it was penned, upon a melancholy occasion, we are sure, not so much to the penman himself (then we could have found occasions enough for it in the history of David and his afflictions), but to the church of God in general; and therefore, if we suppose it penned by David, yet we must attribute it purely to the Spirit of prophecy, and must conclude that the Spirit (whatever he himself had) had in view the captivity of Babylon, or the sufferings of the Jewish church under Antiochus, or rather the afflicted state of the Christian church in its early days (to which Psa 44:22 is applied by the apostle, Rom 8:36), and indeed in all its days on earth, for it is its determined lot that it must enter into the kingdom of heaven through many tribulations. And, if we have any gospel-psalms pointing at the privileges and comforts of Christians, why should we not have one pointing at their trials and exercises? It is a psalm calculated for a day of fasting and humiliation upon occasion of some public calamity, either pressing or threatening. In it the church is taught, I. To own with thankfulness, to the glory of God, the great things God has done for their fathers (Psa 44:1-8). II. To exhibit a memorial of their present calamitous estate (Psa 44:9-16). III. To file a protestation of their integrity and adherence to God notwithstanding (Psa 44:17-22). IV. To lodge a petition at the throne of grace for succour and relief (Psa 44:22-26). In singing this psalm we ought to give God the praise of what he has formerly done for his people, to represent our own grievances, or sympathize with those parts of the church that are in distress, to engage ourselves, whatever happens, to cleave to God and duty, and then cheerfully to wait the event. To the chief musician for the sons of Korah, Maschil.

INTRODUCTION TO PSALM 44 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 Psa 44:17 does not seem to agree with Dan 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 Psa 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 Psa 44:22 is cited by the Apostle Paul, Rom 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.

Yea, for thy sake are we killed all the day long,.... These words are cited by the Apostle Paul in Rom 8:36; and are applied to his times, showing the then close attachment of the saints to Christ, and their strong love and affection for him; and they have the same sense here, being an instance and proof of the church's integrity and faithfulness in the cause of God, amidst the sorest afflictions and persecutions; for the truth of which she appeals to the searcher of hearts; and had their accomplishment in the ten persecutions under the Heathen emperors, and under the Papal tyranny; and may be understood of their being threatened with death, being in danger of it, and exposed unto it continually, Co1 15:31; or of their being in such troubles and afflictions, which may be called death, Co2 1:8; or of the actual slaying them: and what was done to many of the members of the church she attributes to herself, because of the union between them; and for the sake of the worship of the true God, because they would not worship the gods of the Heathens, nor the image of the beast, multitudes of them were put to death; and that all the day long, and every day, and that for a long series and course of time, or continually; and indeed, ever since the Gospel day or dispensation began, this killing work has been more or less; and it will continue during the reign of antichrist, until the measure of his iniquity is filled up, and the afflictions of the saints are accomplished; we are counted as sheep for the slaughter; or "as sheep of slaughter" (q); see Zac 11:4; that is, either as sheep to be slaughtered for food, their enemies delighting to eat their flesh and drink their blood; See Gill on Psa 44:11, or for sacrifice, they reckoning it doing God good service to take away their lives, as though they sacrificed a lamb or a sheep unto him; and which, like sheep, they have patiently endured: this is the account made of them, not by the Lord, in whose sight their death is precious; nor by the saints, with whom their memory is dear; but by their furious persecutors, among whom they are as sheep among wolves; see Co1 4:13. (q) "ut pecus mactationis", Montanus, Vatablus; so Musculus, Cocceius, Gejerus, Michaelis, Ainsworth.

What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. [Psalms 44:22] Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

"For, for Your sake we are killed all the day long: we are counted as sheep for the slaughter" [Psalm 44:22]. For you may see a man being put to death; you do not know why he is being put to death. God knows this. The thing in itself is hid. But some one will say to me, "See, he is detained in prison for the name of Christ, he is a confessor for the name of Christ." Why do not heretics also confess the name of Christ, and yet they do not die for His sake? Nay more; let me say it, in the Catholic Church itself, do you think there either are, or have been wanting persons such as would suffer for the sake of glory among men? Were there no such persons, the Apostle would not say, "Though I give my body to be burned, and have not charity, it profits me nothing." [1 Corinthians 13:3] He knew therefore that there might be some persons, who did this not from "charity," but out of vainglory. It is therefore hid from us; God alone sees this; we cannot see it. He alone can judge of this, who "knows the secrets of the heart." "For," for Your sake "are we killed all the day long; we are counted as sheep for the slaughter." I have already mentioned that from hence the Apostle Paul had borrowed a text for the encouragement of the Martyrs: that they might not "faint in the tribulations" undergone by them for the name of Christ.

Likewise he proves this through a clear sign, because if they had wished to withdraw, the saints would suffer no evils in this world, as they now suffer. And first he sets forth the reason why they suffer, because the cause makes the martyr; and therefore he says, "For your sake we are put to death all the day long." 1 Pet. 4: "Let none of you suffer as a murderer, or a thief, or a slanderer, or as one who covets what belongs to others; but if as a Christian, let him not be ashamed." Second he sets forth the evils they suffer; and first he shows these to be evils from the gravity of the punishment, from its continuity, and from public opinion. The gravity of the punishers: because "we are put to death." Continuity: because "all the day long." 1 Cor. 15: "I die daily, for your glory." Opinion: because they believed they were killing them not as blessed but as wicked and worthy of death; and therefore he says, "We are regarded as sheep for the slaughter." For the benefit of men, or for the patience of the martyrs; as if to say: why are we put to death all the day long, and yet we do not cry out but endure like sheep led to slaughter? So also it was with Christ.

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). have told--or, "related" (compare Exo 10:2).

Their protracted sufferings as God's people attests the constancy. Paul (Rom 8:36) uses this to describe Christian steadfastness in persecution.

(Heb.: 44:23-27) The church is not conscious of any apostasy, for on the contrary it is suffering for the sake of its fidelity. Such is the meaning intended by כּי, Psa 44:23 (cf. Psa 37:20). The emphasis lies on עליך, which is used exactly as in Psa 69:8. Paul, in Rom 8:36, transfers this utterance to the sufferings of the New Testament church borne in witnessing for the truth, or I should rather say he considers it as a divine utterance corresponding as it were prophetically to the sufferings of the New Testament church, and by anticipation, coined concerning it and for its use, inasmuch as he cites it with the words καθὼς γέγραπται. The suppliant cries עוּרה and הקיצה are Davidic, and found in his earlier Ps; Psa 7:7; Psa 35:23; Psa 59:5., cf. Psa 78:65. God is said to sleep when He does not interpose in whatever is taking place in the outward world here below; for the very nature of sleep is a turning in into one's own self from all relationship to the outer world, and a resting of the powers which act outwardly. The writer of our Psalm is fond of couplets of synonyms like ענינוּ ולחצנוּ in Psa 44:25; cf. Psa 44:4, ימינך וּזרועך. Psa 119:25 is an echo of Psa 44:26. The suppliant cry קוּמה (in this instance in connection with the עזרתה which follows, it is to be accented on the ultima) is Davidic, Psa 3:8; Psa 7:7; but originally it is Mosaic. Concerning the ah of עזרתה, here as also in Psa 63:8 of like meaning with לעזרתי, Psa 22:20, and frequently, vid., on Psa 3:3.