Psalms · Chapter 44

Verse 1. We have heard with our ears] The psalmist begins with recounting the marvellous interpositions of God in behalf of the Jewish people, that he might the better strengthen his confidence, and form a ground on which to build his expectation of additional help.

Verse 1. We have heard with our ears, &c. — “We have been certainly informed, O Lord, by our fathers, and we believe what they have told us, not only concerning the wonderful works thou didst in their times, but in the ages long before them; as our ancestors, who lived in those days, have recorded.” It is a debt which every age owes to posterity, to keep an account of God’s works of wonder, and transmit the knowledge of them to the next generation. As those that went before us told us what God did in their days, we are bound to tell those that come after us what he has done in ours, and let them do the like justice to those that succeed them: thus shall one generation praise his works to another, <19E504>Psalm 145:4. The fathers to the children shall make known the truth, Isaiah 38:19. And children should diligently attend to what their parents tell them of the wonderful works of God, as that which will be of great use to them; and we may all find, if we make a right use of them, that former experiences of God’s power and goodness are strong supports to faith, and powerful pleas in prayer, when we are in any trouble or distress.

Verse 1. Our fathers have told us. All ancient patriarchs instructed their children, and all ancient nations instructed posterity by oral traditions, as in this psalm, by reciting how Joshua drove out the Canaanites. This was done also in their sacred odes, as many of the psalms testify. Our northern fathers often employed the early part of their long winter-nights in the amusing runes and histories of their ancestors. When a stranger called for hospitality, it was reckoned his duty to entertain the family by a recitation of sacred odes and histories. The EDDA, that is, instruction, of Iceland, celebrates the gods, the fathers, and the heroes. The VOLUSPA, by the sibyl or prophetess Vola, is of the same character. She sung the age when Emir lived, when there was neither land, nor sea, nor heaven above. The age before the invention of arts, and the coining of money.

1. Our fathers have told us—This is not a reference to oral tradition, but an allusion to Exodus 10:2; 12:26; 13:8, 14; Deuteronomy 6:20-23; where God commands the fathers to teach the meaning of the written law, and the history of their settlement in Canaan, to their children. They had been taught in childhood, by the command of God, that the Hebrew title to the land was of divine authority. This is here appealed to as the basis of the plea and prayer against dispossession, which the heathen now threatened.

Verse 2. Thou didst drove out the heathen] The Canaanites were as a bad tree planted in a good soil, and bringing forth bad fruit with great luxuriance. God plucked up this bad tree from the roots, and in its place planted the Hebrews as a good tree, a good vine, and caused them to take root, and fill the land.

Verses 2, 3. How thou didst drive out the heathen, &c. — The seven nations of the Canaanites out of Canaan, and settled in their stead thy people Israel, whom thou didst transplant thither from Egypt. Didst afflict the people — The heathen; and cast them out. They got not the land, &c., by their own sword — That is, by their arms or valour. But thy right hand, &c., and the light of thy countenance — Thy favour, as the next words explain it; thy gracious and glorious presence, which went along with them. The many complete victories which Israel obtained over the Canaanites, under the command of Joshua, were not to be attributed to themselves; nor could they claim the glory of them. They were neither owing to their own merit nor their own light, but to God’s favour and power engaged for them; without which all their own efforts and endeavours would have been fruitless.

2. With thy hand—By the direct interposition of thy power. Plantedst them—That is, the Hebrew people. The figure is borrowed from Exodus 15:17, and is often used: Psalms 80:8Psalm 80:8; Isaiah 5:1-7. It denotes a fixed abode, as opposed to a wandering or nomadic life. Afflict the people—The nations of Canaan. The word signifies to do evil to. By their corrupt and cruel practices they had forfeited their right to the land. God gave them warning to depart, and many did, as Procopius informs us, spreading themselves over Northern Africa. Cast them out—This may apply to the Canaanitish nations. But the verb often means, in a good sense, to enlarge, to send forth, to make free, and thus may better apply to Israel, who enlarged, or sent forth, his root and branch. This accords withthe figure of planting just used, and with Psalms 80:11Psalm 80:11, “She sent out her boughs unto the sea, and her branches unto the river.” It also better preserves the antithetic parallelism. Thus Conant:—

“Thou, with thy hand,

didst dispossess the heathen,

And them thou plantedst;

Didst crush peoples,

And them thou didst extend.”

Or Bishop Mant:—

“Thy hand the people forth didst cast,

And Jacob plant instead;

Thy hand the stranger tribes didst waste,

And make thine Israel spread.”

Verse 3. For they got not the land] Neither by their valour, nor cunning, nor for their merit; yet, they were obliged to fight. But how did they conquer? By the right hand of the Lord, and by his arm; by his strength alone, and the light of his countenance-his favour most manifestly shown unto them.

Verses 2, 3. How thou didst drive out the heathen, &c. — The seven nations of the Canaanites out of Canaan, and settled in their stead thy people Israel, whom thou didst transplant thither from Egypt. Didst afflict the people — The heathen; and cast them out. They got not the land, &c., by their own sword — That is, by their arms or valour. But thy right hand, &c., and the light of thy countenance — Thy favour, as the next words explain it; thy gracious and glorious presence, which went along with them. The many complete victories which Israel obtained over the Canaanites, under the command of Joshua, were not to be attributed to themselves; nor could they claim the glory of them. They were neither owing to their own merit nor their own light, but to God’s favour and power engaged for them; without which all their own efforts and endeavours would have been fruitless.

3. Because thou hadst a favour unto them—The ultimate reason of this favour to Israel was not personal merit, but because they were chosen nationally for certain great purposes of divine wisdom in the historic unfolding of the plan of redemption.

V. 4. My king-The whole people speak as one man, being united in one body.

Verse 4. Thou art my king] What thou wert to them, be to us. We believe in thee as they did; we have sinned and are in captivity, but we repent and turn unto thee; command, therefore, deliverances to Jacob, for we are the descendants of him in whose behalf thou hast wrought such wonders.

Verses 4-8. Thou art my king, O God — And thou, O God, who didst such astonishing things for them, art still the very same almighty Being, whom I honour as my sovereign, my governor, and protector. The whole people speak as one man, being united together in one body. Command — That is, effectually procure by thy commanding word, deliverances for Jacob — For the posterity of Jacob, the Israelites. Through thee will we push down our enemies — Hebrew, jgnn, nenaggeeach, cornu feriemus, we will smite with the horn, that is, subdue and destroy them. The phrase is taken from Deuteronomy 33:17, and alludes to cattle pushing with their horns. As if he had said, If thou wouldst but appear for us, the most powerful enemies would not be able to stand before us. Through thy name will we tread them under — That is, by the help of thy power. I will not trust in my bow — I have no confidence in my arms, but in thee only, (as the next verse implies,) and therefore do not frustrate my hope and expectation, placed only on thee. In God we boast all the day — In this we glory continually, that we have such a King, such a mighty Saviour and Deliverer, who has wrought such wonderful things for us and our forefathers.

4. Thou art my King—Literally, Thou art he, my King. This same God is still confessed to be Israel’s King. The retrospect emboldens faith. Deliverances—Salvations; the plural used for fulness, completeness.

Verse 5. Through thee will we push down] Through thy WORD, armymb bemeimra, “Thy substantial Word.”—Chaldee. If thou be with us, who can be successfully against us? Literally “We will toss them in the air with our horn;” a metaphor taken from an ox or bull tossing the dogs into the air which attack him.

Through thy name] Jehovah; the infinite, the omnipotent, the eternal Being; whose power none is able to resist.

Verses 4-8. Thou art my king, O God — And thou, O God, who didst such astonishing things for them, art still the very same almighty Being, whom I honour as my sovereign, my governor, and protector. The whole people speak as one man, being united together in one body. Command — That is, effectually procure by thy commanding word, deliverances for Jacob — For the posterity of Jacob, the Israelites. Through thee will we push down our enemies — Hebrew, jgnn, nenaggeeach, cornu feriemus, we will smite with the horn, that is, subdue and destroy them. The phrase is taken from Deuteronomy 33:17, and alludes to cattle pushing with their horns. As if he had said, If thou wouldst but appear for us, the most powerful enemies would not be able to stand before us. Through thy name will we tread them under — That is, by the help of thy power. I will not trust in my bow — I have no confidence in my arms, but in thee only, (as the next verse implies,) and therefore do not frustrate my hope and expectation, placed only on thee. In God we boast all the day — In this we glory continually, that we have such a King, such a mighty Saviour and Deliverer, who has wrought such wonderful things for us and our forefathers.

5. Through thee will we push down—If our theocratic King be the same now as of old, deliverance shall come to Jacob now as then. Push down… tread them under—An allusion to the mode of attack of the buffalo, whose strength is in his horns and neck.

Verse 6. I will not trust in my bow] As he is speaking of what God had already done for his forefathers, these words should be read in the past tense: “We have not trusted,” &c.

Verses 4-8. Thou art my king, O God — And thou, O God, who didst such astonishing things for them, art still the very same almighty Being, whom I honour as my sovereign, my governor, and protector. The whole people speak as one man, being united together in one body. Command — That is, effectually procure by thy commanding word, deliverances for Jacob — For the posterity of Jacob, the Israelites. Through thee will we push down our enemies — Hebrew, jgnn, nenaggeeach, cornu feriemus, we will smite with the horn, that is, subdue and destroy them. The phrase is taken from Deuteronomy 33:17, and alludes to cattle pushing with their horns. As if he had said, If thou wouldst but appear for us, the most powerful enemies would not be able to stand before us. Through thy name will we tread them under — That is, by the help of thy power. I will not trust in my bow — I have no confidence in my arms, but in thee only, (as the next verse implies,) and therefore do not frustrate my hope and expectation, placed only on thee. In God we boast all the day — In this we glory continually, that we have such a King, such a mighty Saviour and Deliverer, who has wrought such wonderful things for us and our forefathers.

Verses 4-8. Thou art my king, O God — And thou, O God, who didst such astonishing things for them, art still the very same almighty Being, whom I honour as my sovereign, my governor, and protector. The whole people speak as one man, being united together in one body. Command — That is, effectually procure by thy commanding word, deliverances for Jacob — For the posterity of Jacob, the Israelites. Through thee will we push down our enemies — Hebrew, jgnn, nenaggeeach, cornu feriemus, we will smite with the horn, that is, subdue and destroy them. The phrase is taken from Deuteronomy 33:17, and alludes to cattle pushing with their horns. As if he had said, If thou wouldst but appear for us, the most powerful enemies would not be able to stand before us. Through thy name will we tread them under — That is, by the help of thy power. I will not trust in my bow — I have no confidence in my arms, but in thee only, (as the next verse implies,) and therefore do not frustrate my hope and expectation, placed only on thee. In God we boast all the day — In this we glory continually, that we have such a King, such a mighty Saviour and Deliverer, who has wrought such wonderful things for us and our forefathers.

Verse 8. In God we boast] We have told the heathen how great and powerful our God is. If thou do not deliver us by thy mighty power, they will not believe our report, but consider that we are held in bondage by the superior strength of their gods.

Verses 4-8. Thou art my king, O God — And thou, O God, who didst such astonishing things for them, art still the very same almighty Being, whom I honour as my sovereign, my governor, and protector. The whole people speak as one man, being united together in one body. Command — That is, effectually procure by thy commanding word, deliverances for Jacob — For the posterity of Jacob, the Israelites. Through thee will we push down our enemies — Hebrew, jgnn, nenaggeeach, cornu feriemus, we will smite with the horn, that is, subdue and destroy them. The phrase is taken from Deuteronomy 33:17, and alludes to cattle pushing with their horns. As if he had said, If thou wouldst but appear for us, the most powerful enemies would not be able to stand before us. Through thy name will we tread them under — That is, by the help of thy power. I will not trust in my bow — I have no confidence in my arms, but in thee only, (as the next verse implies,) and therefore do not frustrate my hope and expectation, placed only on thee. In God we boast all the day — In this we glory continually, that we have such a King, such a mighty Saviour and Deliverer, who has wrought such wonderful things for us and our forefathers.

8. In God we boast—Or, rather, dropping the preposition as a pleonasm, God we have praised all the day. Praise… for ever—Give thanks forever. The past and future are here embraced. The praise already given for former mercies shall be the pledge of future and endless thanksgiving.

Verse 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.

Verses 9, 10. But thou hast cast us off — Now thy countenance and course are quite changed to us; and hast put us to shame — Hast made us ashamed of our boasting and trust in thee, which we have often professed to the face of our enemies. And goest not forth with our armies — To lead them and fight for them, as this phrase signifies, Judges 4:14; 1 Samuel 8:20. He seems to allude to God’s marching with and before the Israelites in the wilderness, and afterward as occasion was offered, Psalms 68:7Psalm 68:7. Thou makest us to turn back — We have lost the courage wherewith thou didst formerly inspire us, and cannot defend our cities and fortresses. For, according to thy threatening, (Leviticus 26:36,) thou hast sent a faintness into our hearts in the land of our enemies. And they which hate us spoil for themselves — Plunder our camps, and take our estates, and other property for their own use; and that not with a view to comply with thy will, which was to punish us for our sins, nor for thy service and glory. They mind nothing but their own advantage.

9-16. The strain suddenly turns to lamentation and complaint, and the poet spreads the national distress before God. Verses 9-12 clearly portray a state of war, of general defeat, and of the captivity and slavery of multitudes. See introduction, and reference there made. Thou hast cast off—All their distress results from this one cause. Goest not forth with our armies—In vain did they muster their hosts when God was not with them. They… spoil for themselves—That is, at will, to their heart’s content, with none to hinder. Like sheep appointed for meat—Hebrew, sheep of food, or, as verse 22, sheep for slaughter, sheep counted out for slaughter. The figure is expressive of great numbers and helplessness. Sheep make, when attacked, a feeble and vain resistance. Scattered us among the heathen—Anciently captivity and dispersion followed in the train of defeat. Thou sellest thy people for naught—The allusion is to the selling of captives as slaves. The market is overstocked, and the price is as nothing. See Deuteronomy 28:68 and Joel 3:3. The Hebrew reads, for no wealth. This was the last downward step in their degradation. The multitude of captives and the hatred of the nations towards the Hebrews, made them unvaluable as slaves. The northern and eastern tribes had gone into captivity, and the kingdom of Judah itself was invaded. [The final fall of the nation by the Romans, A.D. 70, was still more dreadful.] Dost not increase—A delicate figure of speech (the litotes) for thou decreasest. The idea, though not literally a parallel, is well expressed Proverbs 22:16. God is confessed as the author of the national judgments, and it is reverently pleaded that they appeared in excess of profitable chastisement. Verses 13, 14, show the extent of the humiliation of the people, by the terms reproach, scorn, derision, byword, shaking of the head, and how these had taken effect is confessed verse 15. Enemy and avenger—The words may mean any opponent or adversary of revengeful temper, (Psalms 8:2Psalm 8:2,) and may fitly apply to Sennacherib, who also “reproached and blasphemed.” Isaiah 37:17, 23.

Verse 10. Thou makest us to turn back] This thou didst: and our enemies, profiting by the occasion, finding our strength was departed from us, made us an easy prey, captivated our persons, and spoiled us of our property.

Verses 9, 10. But thou hast cast us off — Now thy countenance and course are quite changed to us; and hast put us to shame — Hast made us ashamed of our boasting and trust in thee, which we have often professed to the face of our enemies. And goest not forth with our armies — To lead them and fight for them, as this phrase signifies, Judges 4:14; 1 Samuel 8:20. He seems to allude to God’s marching with and before the Israelites in the wilderness, and afterward as occasion was offered, Psalms 68:7Psalm 68:7. Thou makest us to turn back — We have lost the courage wherewith thou didst formerly inspire us, and cannot defend our cities and fortresses. For, according to thy threatening, (Leviticus 26:36,) thou hast sent a faintness into our hearts in the land of our enemies. And they which hate us spoil for themselves — Plunder our camps, and take our estates, and other property for their own use; and that not with a view to comply with thy will, which was to punish us for our sins, nor for thy service and glory. They mind nothing but their own advantage.

9-16. The strain suddenly turns to lamentation and complaint, and the poet spreads the national distress before God. Verses 9-12 clearly portray a state of war, of general defeat, and of the captivity and slavery of multitudes. See introduction, and reference there made. Thou hast cast off—All their distress results from this one cause. Goest not forth with our armies—In vain did they muster their hosts when God was not with them. They… spoil for themselves—That is, at will, to their heart’s content, with none to hinder. Like sheep appointed for meat—Hebrew, sheep of food, or, as verse 22, sheep for slaughter, sheep counted out for slaughter. The figure is expressive of great numbers and helplessness. Sheep make, when attacked, a feeble and vain resistance. Scattered us among the heathen—Anciently captivity and dispersion followed in the train of defeat. Thou sellest thy people for naught—The allusion is to the selling of captives as slaves. The market is overstocked, and the price is as nothing. See Deuteronomy 28:68 and Joel 3:3. The Hebrew reads, for no wealth. This was the last downward step in their degradation. The multitude of captives and the hatred of the nations towards the Hebrews, made them unvaluable as slaves. The northern and eastern tribes had gone into captivity, and the kingdom of Judah itself was invaded. [The final fall of the nation by the Romans, A.D. 70, was still more dreadful.] Dost not increase—A delicate figure of speech (the litotes) for thou decreasest. The idea, though not literally a parallel, is well expressed Proverbs 22:16. God is confessed as the author of the national judgments, and it is reverently pleaded that they appeared in excess of profitable chastisement. Verses 13, 14, show the extent of the humiliation of the people, by the terms reproach, scorn, derision, byword, shaking of the head, and how these had taken effect is confessed verse 15. Enemy and avenger—The words may mean any opponent or adversary of revengeful temper, (Psalms 8:2Psalm 8:2,) and may fitly apply to Sennacherib, who also “reproached and blasphemed.” Isaiah 37:17, 23.

V. 11. Scattered-Those who were not slain are carried into captivity, and dispersed in several places.

Verse 11. And hast scattered us among the heathen.] This most evidently alludes to the captivity. From the successful wars of the kings of Assyria and Chaldea against the kings of Israel and Judah, and the dispersion of the tribes under Tiglath-pileser, Shalmaneser, and Nebuchadnezzar, Jews have been found in every province of the east; there they settled, and there their successors may be found to the present day.

Verses 11-14. Thou hast given us like sheep, &c. — Some of us they killed in the pursuit, without any mercy, like sheep appointed for the shambles. And hast scattered us among the heathen — Those of us who were not slain have been carried into captivity, and dispersed in several places. Thou sellest thy people for naught — Sufferest them to be sold for slaves at very inconsiderable prices. The expression implies the low esteem in which they were with God. And dost not increase thy wealth by their price — “We are thus sadly handled, without the comfort of bringing in any honour to thee by our calamities; since thy church among us is defaced, and no other people taken instead of us, by whom thy name may be glorified.” — Hammond. Or, as Poole interprets the words, “Thou hast not advanced thy honour and service thereby; for thy enemies do not serve thee more than thy people, nor yet so much.” Thou makest us a scorn and derision, &c. — They contemn our persons, and sport themselves with our miseries. Thou makest us a by-word — Or a proverb, as lvm, mashal, signifies. Thou hast brought upon us the curse pronounced by thy servant Moses, Deuteronomy 28:37. For we are become a by-word among the heathen, who, when they would express the wretchedness of any person, say, He is viler or more miserable than a Jew. A shaking of the head — When they say nothing, they signify their contempt and derision of us, by the scornful motion of their heads.

9-16. The strain suddenly turns to lamentation and complaint, and the poet spreads the national distress before God. Verses 9-12 clearly portray a state of war, of general defeat, and of the captivity and slavery of multitudes. See introduction, and reference there made. Thou hast cast off—All their distress results from this one cause. Goest not forth with our armies—In vain did they muster their hosts when God was not with them. They… spoil for themselves—That is, at will, to their heart’s content, with none to hinder. Like sheep appointed for meat—Hebrew, sheep of food, or, as verse 22, sheep for slaughter, sheep counted out for slaughter. The figure is expressive of great numbers and helplessness. Sheep make, when attacked, a feeble and vain resistance. Scattered us among the heathen—Anciently captivity and dispersion followed in the train of defeat. Thou sellest thy people for naught—The allusion is to the selling of captives as slaves. The market is overstocked, and the price is as nothing. See Deuteronomy 28:68 and Joel 3:3. The Hebrew reads, for no wealth. This was the last downward step in their degradation. The multitude of captives and the hatred of the nations towards the Hebrews, made them unvaluable as slaves. The northern and eastern tribes had gone into captivity, and the kingdom of Judah itself was invaded. [The final fall of the nation by the Romans, A.D. 70, was still more dreadful.] Dost not increase—A delicate figure of speech (the litotes) for thou decreasest. The idea, though not literally a parallel, is well expressed Proverbs 22:16. God is confessed as the author of the national judgments, and it is reverently pleaded that they appeared in excess of profitable chastisement. Verses 13, 14, show the extent of the humiliation of the people, by the terms reproach, scorn, derision, byword, shaking of the head, and how these had taken effect is confessed verse 15. Enemy and avenger—The words may mean any opponent or adversary of revengeful temper, (Psalms 8:2Psalm 8:2,) and may fitly apply to Sennacherib, who also “reproached and blasphemed.” Isaiah 37:17, 23.

Verse 12. Thou sellest thy people for nought] An allusion to the mode of disposing of slaves by their proprietors or sovereigns. Instead of seeking profit, thou hast made us a present to our enemies.

Verses 11-14. Thou hast given us like sheep, &c. — Some of us they killed in the pursuit, without any mercy, like sheep appointed for the shambles. And hast scattered us among the heathen — Those of us who were not slain have been carried into captivity, and dispersed in several places. Thou sellest thy people for naught — Sufferest them to be sold for slaves at very inconsiderable prices. The expression implies the low esteem in which they were with God. And dost not increase thy wealth by their price — “We are thus sadly handled, without the comfort of bringing in any honour to thee by our calamities; since thy church among us is defaced, and no other people taken instead of us, by whom thy name may be glorified.” — Hammond. Or, as Poole interprets the words, “Thou hast not advanced thy honour and service thereby; for thy enemies do not serve thee more than thy people, nor yet so much.” Thou makest us a scorn and derision, &c. — They contemn our persons, and sport themselves with our miseries. Thou makest us a by-word — Or a proverb, as lvm, mashal, signifies. Thou hast brought upon us the curse pronounced by thy servant Moses, Deuteronomy 28:37. For we are become a by-word among the heathen, who, when they would express the wretchedness of any person, say, He is viler or more miserable than a Jew. A shaking of the head — When they say nothing, they signify their contempt and derision of us, by the scornful motion of their heads.

Ver. 12. Thou sellest thy people for nought. Thou deliverest them into the hands of their enemies, not indeed for money, but as corrections for their sins; for long and gross violations of the covenant, to which they had sworn.

9-16. The strain suddenly turns to lamentation and complaint, and the poet spreads the national distress before God. Verses 9-12 clearly portray a state of war, of general defeat, and of the captivity and slavery of multitudes. See introduction, and reference there made. Thou hast cast off—All their distress results from this one cause. Goest not forth with our armies—In vain did they muster their hosts when God was not with them. They… spoil for themselves—That is, at will, to their heart’s content, with none to hinder. Like sheep appointed for meat—Hebrew, sheep of food, or, as verse 22, sheep for slaughter, sheep counted out for slaughter. The figure is expressive of great numbers and helplessness. Sheep make, when attacked, a feeble and vain resistance. Scattered us among the heathen—Anciently captivity and dispersion followed in the train of defeat. Thou sellest thy people for naught—The allusion is to the selling of captives as slaves. The market is overstocked, and the price is as nothing. See Deuteronomy 28:68 and Joel 3:3. The Hebrew reads, for no wealth. This was the last downward step in their degradation. The multitude of captives and the hatred of the nations towards the Hebrews, made them unvaluable as slaves. The northern and eastern tribes had gone into captivity, and the kingdom of Judah itself was invaded. [The final fall of the nation by the Romans, A.D. 70, was still more dreadful.] Dost not increase—A delicate figure of speech (the litotes) for thou decreasest. The idea, though not literally a parallel, is well expressed Proverbs 22:16. God is confessed as the author of the national judgments, and it is reverently pleaded that they appeared in excess of profitable chastisement. Verses 13, 14, show the extent of the humiliation of the people, by the terms reproach, scorn, derision, byword, shaking of the head, and how these had taken effect is confessed verse 15. Enemy and avenger—The words may mean any opponent or adversary of revengeful temper, (Psalms 8:2Psalm 8:2,) and may fitly apply to Sennacherib, who also “reproached and blasphemed.” Isaiah 37:17, 23.

Verses 11-14. Thou hast given us like sheep, &c. — Some of us they killed in the pursuit, without any mercy, like sheep appointed for the shambles. And hast scattered us among the heathen — Those of us who were not slain have been carried into captivity, and dispersed in several places. Thou sellest thy people for naught — Sufferest them to be sold for slaves at very inconsiderable prices. The expression implies the low esteem in which they were with God. And dost not increase thy wealth by their price — “We are thus sadly handled, without the comfort of bringing in any honour to thee by our calamities; since thy church among us is defaced, and no other people taken instead of us, by whom thy name may be glorified.” — Hammond. Or, as Poole interprets the words, “Thou hast not advanced thy honour and service thereby; for thy enemies do not serve thee more than thy people, nor yet so much.” Thou makest us a scorn and derision, &c. — They contemn our persons, and sport themselves with our miseries. Thou makest us a by-word — Or a proverb, as lvm, mashal, signifies. Thou hast brought upon us the curse pronounced by thy servant Moses, Deuteronomy 28:37. For we are become a by-word among the heathen, who, when they would express the wretchedness of any person, say, He is viler or more miserable than a Jew. A shaking of the head — When they say nothing, they signify their contempt and derision of us, by the scornful motion of their heads.

9-16. The strain suddenly turns to lamentation and complaint, and the poet spreads the national distress before God. Verses 9-12 clearly portray a state of war, of general defeat, and of the captivity and slavery of multitudes. See introduction, and reference there made. Thou hast cast off—All their distress results from this one cause. Goest not forth with our armies—In vain did they muster their hosts when God was not with them. They… spoil for themselves—That is, at will, to their heart’s content, with none to hinder. Like sheep appointed for meat—Hebrew, sheep of food, or, as verse 22, sheep for slaughter, sheep counted out for slaughter. The figure is expressive of great numbers and helplessness. Sheep make, when attacked, a feeble and vain resistance. Scattered us among the heathen—Anciently captivity and dispersion followed in the train of defeat. Thou sellest thy people for naught—The allusion is to the selling of captives as slaves. The market is overstocked, and the price is as nothing. See Deuteronomy 28:68 and Joel 3:3. The Hebrew reads, for no wealth. This was the last downward step in their degradation. The multitude of captives and the hatred of the nations towards the Hebrews, made them unvaluable as slaves. The northern and eastern tribes had gone into captivity, and the kingdom of Judah itself was invaded. [The final fall of the nation by the Romans, A.D. 70, was still more dreadful.] Dost not increase—A delicate figure of speech (the litotes) for thou decreasest. The idea, though not literally a parallel, is well expressed Proverbs 22:16. God is confessed as the author of the national judgments, and it is reverently pleaded that they appeared in excess of profitable chastisement. Verses 13, 14, show the extent of the humiliation of the people, by the terms reproach, scorn, derision, byword, shaking of the head, and how these had taken effect is confessed verse 15. Enemy and avenger—The words may mean any opponent or adversary of revengeful temper, (Psalms 8:2Psalm 8:2,) and may fitly apply to Sennacherib, who also “reproached and blasphemed.” Isaiah 37:17, 23.

Verse 14. Thou makest us a byword] We are evidently abandoned by thee, and are become so very miserable in consequence, that we are a proverb among the people: “See the Hebrews! see their misery and wretchedness! see how low the wrath of God has brought down an offending people!” And the worst curse that can be imprecated against a wicked nation is: “Mayest thou become as wretched as the Jews;” or as the old Psalter: “Thou has seet us reprove til our neghburs: scornyng and hethyng til tha that er in our umgang. That es, gref, tourment that es of our neghburs, and that hethyng es noght sone gave or passand, that we suffer of tha, that er al aboute us. When men sais so byfal ye, als byfel him.”

Verses 11-14. Thou hast given us like sheep, &c. — Some of us they killed in the pursuit, without any mercy, like sheep appointed for the shambles. And hast scattered us among the heathen — Those of us who were not slain have been carried into captivity, and dispersed in several places. Thou sellest thy people for naught — Sufferest them to be sold for slaves at very inconsiderable prices. The expression implies the low esteem in which they were with God. And dost not increase thy wealth by their price — “We are thus sadly handled, without the comfort of bringing in any honour to thee by our calamities; since thy church among us is defaced, and no other people taken instead of us, by whom thy name may be glorified.” — Hammond. Or, as Poole interprets the words, “Thou hast not advanced thy honour and service thereby; for thy enemies do not serve thee more than thy people, nor yet so much.” Thou makest us a scorn and derision, &c. — They contemn our persons, and sport themselves with our miseries. Thou makest us a by-word — Or a proverb, as lvm, mashal, signifies. Thou hast brought upon us the curse pronounced by thy servant Moses, Deuteronomy 28:37. For we are become a by-word among the heathen, who, when they would express the wretchedness of any person, say, He is viler or more miserable than a Jew. A shaking of the head — When they say nothing, they signify their contempt and derision of us, by the scornful motion of their heads.

9-16. The strain suddenly turns to lamentation and complaint, and the poet spreads the national distress before God. Verses 9-12 clearly portray a state of war, of general defeat, and of the captivity and slavery of multitudes. See introduction, and reference there made. Thou hast cast off—All their distress results from this one cause. Goest not forth with our armies—In vain did they muster their hosts when God was not with them. They… spoil for themselves—That is, at will, to their heart’s content, with none to hinder. Like sheep appointed for meat—Hebrew, sheep of food, or, as verse 22, sheep for slaughter, sheep counted out for slaughter. The figure is expressive of great numbers and helplessness. Sheep make, when attacked, a feeble and vain resistance. Scattered us among the heathen—Anciently captivity and dispersion followed in the train of defeat. Thou sellest thy people for naught—The allusion is to the selling of captives as slaves. The market is overstocked, and the price is as nothing. See Deuteronomy 28:68 and Joel 3:3. The Hebrew reads, for no wealth. This was the last downward step in their degradation. The multitude of captives and the hatred of the nations towards the Hebrews, made them unvaluable as slaves. The northern and eastern tribes had gone into captivity, and the kingdom of Judah itself was invaded. [The final fall of the nation by the Romans, A.D. 70, was still more dreadful.] Dost not increase—A delicate figure of speech (the litotes) for thou decreasest. The idea, though not literally a parallel, is well expressed Proverbs 22:16. God is confessed as the author of the national judgments, and it is reverently pleaded that they appeared in excess of profitable chastisement. Verses 13, 14, show the extent of the humiliation of the people, by the terms reproach, scorn, derision, byword, shaking of the head, and how these had taken effect is confessed verse 15. Enemy and avenger—The words may mean any opponent or adversary of revengeful temper, (Psalms 8:2Psalm 8:2,) and may fitly apply to Sennacherib, who also “reproached and blasphemed.” Isaiah 37:17, 23.

Verses 15, 16. My confusion is continually before me — I cannot open my eyes but the tokens of our disgrace present themselves before me; and the shame of my face hath covered me — These things have made me so ashamed, that I do not willingly show my face. For the voice of him that reproacheth and blasphemeth — I can hear nothing but reproachful words against us, and blasphemous words against thee and thy religion, for our sakes; which is intolerable to me; by reason of the enemy and avenger — That insolent enemy, whose very countenance is full of disdain and scorn, and threatens further mischief to us, as being the executioner, both of thy vengeance and his own upon us, and who persecutes us with despiteful hatred and great cruelty.

9-16. The strain suddenly turns to lamentation and complaint, and the poet spreads the national distress before God. Verses 9-12 clearly portray a state of war, of general defeat, and of the captivity and slavery of multitudes. See introduction, and reference there made. Thou hast cast off—All their distress results from this one cause. Goest not forth with our armies—In vain did they muster their hosts when God was not with them. They… spoil for themselves—That is, at will, to their heart’s content, with none to hinder. Like sheep appointed for meat—Hebrew, sheep of food, or, as verse 22, sheep for slaughter, sheep counted out for slaughter. The figure is expressive of great numbers and helplessness. Sheep make, when attacked, a feeble and vain resistance. Scattered us among the heathen—Anciently captivity and dispersion followed in the train of defeat. Thou sellest thy people for naught—The allusion is to the selling of captives as slaves. The market is overstocked, and the price is as nothing. See Deuteronomy 28:68 and Joel 3:3. The Hebrew reads, for no wealth. This was the last downward step in their degradation. The multitude of captives and the hatred of the nations towards the Hebrews, made them unvaluable as slaves. The northern and eastern tribes had gone into captivity, and the kingdom of Judah itself was invaded. [The final fall of the nation by the Romans, A.D. 70, was still more dreadful.] Dost not increase—A delicate figure of speech (the litotes) for thou decreasest. The idea, though not literally a parallel, is well expressed Proverbs 22:16. God is confessed as the author of the national judgments, and it is reverently pleaded that they appeared in excess of profitable chastisement. Verses 13, 14, show the extent of the humiliation of the people, by the terms reproach, scorn, derision, byword, shaking of the head, and how these had taken effect is confessed verse 15. Enemy and avenger—The words may mean any opponent or adversary of revengeful temper, (Psalms 8:2Psalm 8:2,) and may fitly apply to Sennacherib, who also “reproached and blasphemed.” Isaiah 37:17, 23.

V. 16. Avenger-Who executeth both God’s and his own vengeance upon me.

Verses 15, 16. My confusion is continually before me — I cannot open my eyes but the tokens of our disgrace present themselves before me; and the shame of my face hath covered me — These things have made me so ashamed, that I do not willingly show my face. For the voice of him that reproacheth and blasphemeth — I can hear nothing but reproachful words against us, and blasphemous words against thee and thy religion, for our sakes; which is intolerable to me; by reason of the enemy and avenger — That insolent enemy, whose very countenance is full of disdain and scorn, and threatens further mischief to us, as being the executioner, both of thy vengeance and his own upon us, and who persecutes us with despiteful hatred and great cruelty.

9-16. The strain suddenly turns to lamentation and complaint, and the poet spreads the national distress before God. Verses 9-12 clearly portray a state of war, of general defeat, and of the captivity and slavery of multitudes. See introduction, and reference there made. Thou hast cast off—All their distress results from this one cause. Goest not forth with our armies—In vain did they muster their hosts when God was not with them. They… spoil for themselves—That is, at will, to their heart’s content, with none to hinder. Like sheep appointed for meat—Hebrew, sheep of food, or, as verse 22, sheep for slaughter, sheep counted out for slaughter. The figure is expressive of great numbers and helplessness. Sheep make, when attacked, a feeble and vain resistance. Scattered us among the heathen—Anciently captivity and dispersion followed in the train of defeat. Thou sellest thy people for naught—The allusion is to the selling of captives as slaves. The market is overstocked, and the price is as nothing. See Deuteronomy 28:68 and Joel 3:3. The Hebrew reads, for no wealth. This was the last downward step in their degradation. The multitude of captives and the hatred of the nations towards the Hebrews, made them unvaluable as slaves. The northern and eastern tribes had gone into captivity, and the kingdom of Judah itself was invaded. [The final fall of the nation by the Romans, A.D. 70, was still more dreadful.] Dost not increase—A delicate figure of speech (the litotes) for thou decreasest. The idea, though not literally a parallel, is well expressed Proverbs 22:16. God is confessed as the author of the national judgments, and it is reverently pleaded that they appeared in excess of profitable chastisement. Verses 13, 14, show the extent of the humiliation of the people, by the terms reproach, scorn, derision, byword, shaking of the head, and how these had taken effect is confessed verse 15. Enemy and avenger—The words may mean any opponent or adversary of revengeful temper, (Psalms 8:2Psalm 8:2,) and may fitly apply to Sennacherib, who also “reproached and blasphemed.” Isaiah 37:17, 23.

V. 17. Yet-Although we cannot excuse ourselves from many other sins, yet through thy grace we have kept ourselves from apostacy and idolatry, notwithstanding all examples and provocations.

Verse 17. Yet have we not forgotten thee] These are bold words; but they must be understood in a qualified sense. We have not apostatized from thee, we have not fallen into idolatry. And this was strictly true: the charge of idolatry could never be brought against the Jewish nation from the time of the captivity, with sufficient evidence to support it.

Verses 17, 18. All this is come upon us — All the evils before mentioned, and certainly we have deserved them all; yet have we not forgotten thee — Although we cannot excuse ourselves from many other sins, for which thou hast justly punished us, yet, through thy grace, we have kept ourselves from apostacy and idolatry, notwithstanding all examples and provocations. Our heart is not turned back — Namely, from thee, or thy worship and service, unto idols, as it follows, verse 20. But we still adhere to thy religion, although both it and we be thus vilified and persecuted.

17. All this is come—All mentioned in verses 9-16. Yet have we not forgotten thee—Verses 17-22 contain the assertion of the kingdom of Judah’s fidelity to God, emphatically during Hezekiah’s reign, which was more closely modelled after David’s example, and more uniformly pious, than that of any other king of Judah, except the brief reign of Josiah.

V. 18. Turned-From thy worship to idols.

Verses 17, 18. All this is come upon us — All the evils before mentioned, and certainly we have deserved them all; yet have we not forgotten thee — Although we cannot excuse ourselves from many other sins, for which thou hast justly punished us, yet, through thy grace, we have kept ourselves from apostacy and idolatry, notwithstanding all examples and provocations. Our heart is not turned back — Namely, from thee, or thy worship and service, unto idols, as it follows, verse 20. But we still adhere to thy religion, although both it and we be thus vilified and persecuted.

V. 19. Broken us-By inflicting upon us one breach after another, thou hast at last brought us to this pass. The place-A place extremely desolate, such as dragons love, Isaiah 13:21,22, and therefore full of horror, and danger. Covered us-With deadly horrors and miseries.

Verse 19. Thou hast sore broken us in the place of dragons] Thou hast delivered us into the hands of a fierce, cruel, and murderous people. We, as a people, are in a similar state to one who has strayed into a wilderness, where there are no human inhabitants; who hears nothing round about him but the hissing of serpents, the howling of beasts of prey, and the terrible roaring of the lion; and who expects every moment to be devoured.

Verses 19-21. Thou hast sore broken us in the place of dragons — By inflicting upon us one breach after another, thou hast at last brought us to this pass; that we are become like a place extremely desolate, such as dragons love, (Isaiah 13:21, 22,) and therefore full of horror and danger; and covered us with the shadow of death — With deadly horrors and miseries. If we have forgotten the name of God — That is, God himself, or his worship and service; or stretched out our hands to strange gods — In the way of prayer or adoration. Shall not God search this out? — We appeal to the heart-searching God, concerning the sincerity of this our profession.

Ver. 19. In the place of dragons. The low country of Chaldea, where serpents abounded.

19. Place of dragons—If µynt (tannim, dragons) is the name for jackals, as is commonly supposed, their “place” must signify the locality or regions where they inhabit, frequent, or congregate nightly, (for they go in large companies.) Thus while the surviving captives were sold into slavery till they brought no price, (verse 12,) their dead in battle were left to be devoured on battle fields, where jackals congregated. See on Psalms 63:10Psalm 63:10, and Judges 15:4.

Verse 20. If we have forgotten the name of our God] That name, hwhy Jehovah, by which the true God was particularly distinguished, and which implied the exclusion of all other objects of adoration. Or stretched out our hands] Made supplication; offered prayer or adoration to any strange god-a god that we had not known, nor had been acknowledged by our fathers. It has already been remarked, that from the time of the Babylonish captivity the Jews never relapsed into idolatry. It was customary among the ancients, while praying, to stretch out their hands towards the heavens, or the image they were worshipping, as if they expected to receive the favour they were asking.

Verses 19-21. Thou hast sore broken us in the place of dragons — By inflicting upon us one breach after another, thou hast at last brought us to this pass; that we are become like a place extremely desolate, such as dragons love, (Isaiah 13:21, 22,) and therefore full of horror and danger; and covered us with the shadow of death — With deadly horrors and miseries. If we have forgotten the name of God — That is, God himself, or his worship and service; or stretched out our hands to strange gods — In the way of prayer or adoration. Shall not God search this out? — We appeal to the heart-searching God, concerning the sincerity of this our profession.

20. If we have forgotten—Compare Job 31.

Verse 21. Shall not God search this out?] We confidently appeal to the true God, the searcher of hearts, for the truth of this statement.

Verses 19-21. Thou hast sore broken us in the place of dragons — By inflicting upon us one breach after another, thou hast at last brought us to this pass; that we are become like a place extremely desolate, such as dragons love, (Isaiah 13:21, 22,) and therefore full of horror and danger; and covered us with the shadow of death — With deadly horrors and miseries. If we have forgotten the name of God — That is, God himself, or his worship and service; or stretched out our hands to strange gods — In the way of prayer or adoration. Shall not God search this out? — We appeal to the heart-searching God, concerning the sincerity of this our profession.

21. Shall not God search this—The psalmist appeals to the omniscience of God for the confirmation of his words.

V. 22. Yea-Because we are constant in thy worship, which they abhor.

Verse 22. For thy sake are we killed all the day long] Because of our attachment to thee and to thy religion, we are exposed to continual death; and some of us fail a daily sacrifice to the persecuting spirit of our enemies, and we all carry our lives continually in our hands. In the same state were the primitive Christians; and St. Paul applies these words to their case, Romans 8:36.

Verse 22. Yea, or but, for thy sake we are killed all the day — We do not suffer for our apostacy, but because we will not apostatize from thee. We are persecuted and put to death because we are thy people, and continue constantly and resolutely in the profession and practice of thy worship, which they abhor, and from which they seek to draw or drive us. It is well known that the Jews were exposed to a variety of evils from their conquerors, on account of their strict adherence to the Mosaic law. And it is well observed by a learned writer, “that as this and the like passages of this Psalm may be applied primarily to the persecuted Jews; so do they, in a secondary sense, refer to suffering Christians, and their persecutions from heathen and unbelieving adversaries; and, accordingly, St. Paul so accommodates the present verse, Romans 8:36.”

Ver. 22. For thy sake are we killed all the day long. Rabbinical comments are often wide of the mark, yet we find here a reference to Mary, daughter of Nachton, who was taken captive with her seven sons, and shut up in prison. They brought forth the first before Cæsar; [Antiochus, 2 Macc. 7., where the horrible story is related at large] and said to him, worship idols. He answered, it is written in our law, I am the Lord thy God. Then they carried him out and slew him, and brought the second before Caesar. The massacre of these seven sons took up the whole day. Dr. Lightfoot, Gittim, fol. 57. 2.

22. For thy sake—Because of thee we are killed. The issue was a religious one, and the cause was Jehovah’s. The war had come upon Hezekiah because he had renounced allegiance to the king of Assyria, which Ahaz, his father, had impiously tendered for political ends, having first declined the offered help of the Lord. See 2 Kings 16:7; Isaiah 7; 8; 2 Kings 18:7. In this Hezekiah had acted in the integrity of a theocratic king, but it drew down upon him the wrath of Sennacherib. Counted as sheep for the slaughter—That is, counted out of, and set apart from, the flock for slaughter. See on verse 11.

Verse 23. Awake, why sleepest thou, O Lord?] That is, Why dost thou appear as one asleep, who is regardless of the safety of his friends. This is a freedom of speech which can only be allowed to inspired men; and in their mouths it is always to be figuratively understood.

23. Awake—An anthropomorphism. God appears to sleep when he withholds answer to prayer, and help from the distressed. The same impassioned language is used in verse 24. Verses 23-26 are an earnest cry for help.

Verse 24. Wherefore hidest thou thy face] Show us the cause why thou withdrawest from us the testimony of thy approbation.

Verses 24, 25. Wherefore hidest thou thy face? — Dost not regard our miseries, nor afford us any pity or help? and forgettest our affliction — Actest as if thou didst forget, or overlook it, when we have not forgotten thee? Does this become thy faithfulness and goodness? For our soul is bowed down to the dust — Under prevailing grief and fear. We lie prostrate at our enemies’ feet. Our belly cleaveth unto the earth — We are not only thrown down to the earth, but we lie there. We cannot lift up ourselves, neither revive our own drooping spirits, nor recover ourselves out of our low and sad condition. And we lie exposed to be trodden on by every insulting foe.

V. 25. Our soul-Our persons. Our belly-We are not only thrown down to the earth, but we lie there like dead carcases.

Verse 25. Our soul is bowed down] Our life is drawing near to the grave. If thou delay to help us, we shall become extinct.

Verses 24, 25. Wherefore hidest thou thy face? — Dost not regard our miseries, nor afford us any pity or help? and forgettest our affliction — Actest as if thou didst forget, or overlook it, when we have not forgotten thee? Does this become thy faithfulness and goodness? For our soul is bowed down to the dust — Under prevailing grief and fear. We lie prostrate at our enemies’ feet. Our belly cleaveth unto the earth — We are not only thrown down to the earth, but we lie there. We cannot lift up ourselves, neither revive our own drooping spirits, nor recover ourselves out of our low and sad condition. And we lie exposed to be trodden on by every insulting foe.

Verse 26. Arise for our help] Show forth thy power in delivering us from the hands of our enemies.

Redeem us] Ransom us from our thraldom.

For thy mercies’ sake.] Ëdsj למענ lemaan chasdecha, On account of thy mercy. That we may have that proper view of thy mercy which we should have, and that we may magnify it as we ought to do, redeem us. The Vulgate has, Redime nos, propter nomen tuum, “Redeem us on account of thy name;” which the old Psalter thus paraphrases: “Help us in ryghtwysness, and by us (buy,) that es, delyver us, that we be withouten drede; and al this for thi name Jehsu; noght for oure merite.”

Verse 26. Arise, &c., redeem us for thy mercies’ sake — For though we are conscious of being sincere and constant in thy worship and service, we know our obedience and duties have been attended with so many imperfections, that we cannot lay them as the ground of our trust and confidence, as if we merited thy help or deliverance by them, but we implore and expect these blessings only upon account of thy own free and rich mercy.