Psalm 44:3 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.

For they got not the land in possession by their own sword,.... There were many things which show that the possession of the land of Canaan was not of the Israelites themselves, but of the Lord; as their passing over into it through Jordan as on dry land; the manner in which Jericho, the first city of it, was taken, and the smiting of the Israelites by the men of Ai; neither did their own arm save them; from their enemies, and deliver them into their hands: they were too apt to ascribe things to their own righteousness, merit, and power; but such methods were taken by the Lord as to prevent such attributions to themselves; see Deu 8:16; but thy right hand, and thine arm, and the light of thy countenance; the mighty power of God, his outstretched arm in their favour, and which arose from his pure good will to them; because thou hadst a favour unto them; was well pleased, and took delight in them; chose them to be a special people to himself, above all people on the face of the earth.

Our ancestors, as heirs and next of kin of the patriarchs, were planted in the promised land. They did not gain this by any merits of their own. It was not Moses who led them in, for fear they should attribute it to the Law and not to grace. For the Law examines our merits; but grace looks to faith. How excellently the apostle has followed the faith of his ancestors when he says, “he that plants is nothing, he that waters is nothing. It is God who gives the increase.” It was not Joshua, son of Nun, even though he led the people in and planted them—but God who gave the increase. To him first be the glory.

When God is pleased with us, it is because he has given us the grace to be pleasing to him. Scripture teaches us that this is a gift specially bestowed on people in pure and utter kindness and not to be arrogantly usurped.

"For they gat not the land in possession by their own sword, neither did their own arm save them; but Your right hand, and Your arm, and the light of Your countenance" [Psalm 44:3]. Your "right hand" is Your Power: Your "arm" is Your Son Himself. And "the light of Your countenance." What means this, but that You were present with them, in miracles of such a sort that Your presence was perceived. For when God's presence with us appears by any miracle, do we see His face with our own eyes? No. It is by the effect of the miracle He intimates to man His presence. In fact, what do all persons say, who express wonder at facts of this description? "I saw God present." "But Your right hand, and Your arm, and the light of Your countenance; because You pleased in them:" i.e. so dealt with them, that You were well-pleasing in them: that whoso considered how they were being dealt with, might say, that "God is with them of a truth;" and it is God that moves them.

"For not by their own sword did they possess the land." Here is set forth the cause of the benefit. And first he excludes the supposed cause; second he sets forth the true cause. The supposed cause could be the strength of the people, that they had driven them out; and therefore, removing this, he says, "Not by their own sword," etc. There is a twofold strength of man: one from experience with arms, and this he excludes: "Not by their own sword did they possess the land." Jth. 7: "The children of Israel do not trust," etc. And there follows: "They conquered not with the sword." The other is natural strength; and this he excludes, saying, "And their own arm did not save them," that is, their power. Ps. 33: "A king is not saved by a great army." Deut. 32: "Lest they should say: Our hand is exalted, and the Lord has not done all these things." The true cause, however, is that it was done by God; hence he says, "But your right hand," etc. And he sets forth four things: three pertaining to the execution and the fourth to the effect. If a king wishes to help someone, he does three things for him. First he gives him favor; second he expends the help of his work; third he gives counsel in directing. God did likewise for them. For first he was favorable to them and gave them prosperity; and this is signified by the right hand, by which prosperity is signified. Ex. 15: "Your right hand is made glorious." Likewise he gave them help; and this is signified by the arm. Lk. 1: "He has shown might with his arm." Third, he directed them, at "And the light of your countenance," that is, proceeding directly from your providence. The fourth pertains to the effect: "Because you were pleased with them"; as if to say: why did you do these things for us? Was it on account of our merits? No. Deut. 9: "Do not say in your heart, when the Lord your God shall have destroyed them in your sight: For my justice the Lord brought me in to possess this land." But this was on account of the grace of God: "Because you were pleased," etc.; that is, it was your good pleasure, O God, in them. Mt. 11: "Because such was your good pleasure before you."

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).