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Psalm Forty-four
Psalm 44
Chapter Contents
A petition for succour and relief.
Commentary on Psalm 44:1-8
(Read Psalm 44:1-8)
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.
Commentary on Psalm 44:9-16
(Read Psalm 44:9-16)
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.
Commentary on Psalm 44:17-26
(Read Psalm 44:17-26)
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 pleas used, verses 25,26. Not their own merit and
righteousness, 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.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 44
Verse 4
[4] Thou
art my King, O God: command deliverances for Jacob.
My king —
The whole people speak as one man, being united in one body.
Verse 11
[11] Thou hast given us like sheep appointed for meat; and hast scattered us
among the heathen.
Scattered —
Those who were not slain are carried into captivity, and dispersed in several
places.
Verse 16
[16] For
the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.
Avenger —
Who executeth both God's and his own vengeance upon me.
Verse 17
[17] All
this is come upon us; yet have we not forgotten thee, neither have we dealt
falsely in thy covenant.
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 18
[18] Our heart is not turned back, neither have our steps declined from thy
way;
Turned —
From thy worship to idols.
Verse 19
[19]
Though thou hast sore broken us in the place of dragons, and covered us with
the shadow of death.
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 22
[22] Yea,
for thy sake are we killed all the day long; we are counted as sheep for the
slaughter.
Yea —
Because we are constant in thy worship, which they abhor.
Verse 25
[25] For
our soul is bowed down to the dust: our belly cleaveth unto the earth.
Our soul —
Our persons.
Our belly — We
are not only thrown down to the earth, but we lie there like dead carcases.
── John Wesley《Explanatory Notes on Psalms》
Exposition
Explanatory Notes and
Quaint Sayings
Hints to the Village
Preacher
TITLE. To the Chief
Musician for the sons of Korah, Maschil. The title is similar to the
forty-second, and although this is no proof that it is by the same author it
makes it highly probable. No other writer should be sought for to father any of
the Psalms when David will suffice, and therefore we are loathe to ascribe this
sacred song to any but the great psalmist, yet as we hardly know any period of
his life which it would fairly describe, we feel compelled to look elsewhere.
Some Israelitish patriot fallen on evil times, sings in mingled faith and
sorrow, his country's ancient glory and her present griefs, her traditions of
former favour and her experience of pressing ills. By Christians it can best be
understood if put into the mouth of the church when persecution is peculiarly
severe. The last verses remind us of Milton's famous lines on the massacre of
the Protestants among the mountains of Piedmont. The song before us is fitted
for the voices of the saved by grace, the sons of Korah, and is to them and to
all others full of teaching, hence the title Maschil.
DIVISION. From Ps
44:1-3, the Lord's mighty works for Israel are rehearsed, and in remembrance of
them faith in the Lord is expressed Ps 44:4-8. Then the notes of complaint are
heard Ps 44:9-16, the fidelity of the people to their God is aroused, Ps
44:17-22, and the Lord is entreated to interpose, Ps 44:23-26.
EXPOSITION
Verse
1. We have heard with our ears, O God. Thy mighty acts have
been the subjects of common conversation; not alone in books have we read thy
famous deeds, but in the ordinary talk of the people we have heard of them.
Among the godly Israelites the biography of their nation was preserved by oral
tradition, with great diligence and accuracy. This mode of preserving and
transmitting history has its disadvantages, but it certainly produces a more
vivid impression on the mind than any other; to hear with the ears affects us
more sensitively than to read with the eyes; we ought to note this, and seize
every possible opportunity of telling abroad the gospel of our Lord Jesus viva
voce, since this is the most telling mode of communication. The expression,
"heard with our ears, "may denote the pleasure with which they
listened, the intensity of their interest, the personality of their hearing,
and the lively remembrance they had of the romantic and soul stirring
narrative. Too many have ears but hear not; happy are they who, having ears,
have learned to hear. Our fathers have told us. They could not have had
better informants. Schoolmasters are well enough, but godly fathers are, both
by the order of nature and grace, the best instructors of their sons, nor can
they delegate the sacred duty. It is to be feared that many children of
professors could plead very little before God of what their fathers have told
them. When fathers are tongue tied religiously with their offspring, need they
wonder if their children's hearts remain sin tied? Just as in all free nations
men delight to gather around the hearth, and tell the deeds of valour of their
sires "in the brave days of old, "so the people of God under the old
dispensation made their families cheerful around the table, be rehearsing the
wondrous doings of the Lord their God. Religious conversation need not be dull,
and indeed it could not be if, as in this case, it dealt more with facts and
less with opinions. What work thou didst in their days, in the times of old.
They began with what their own eyes had witnessed, and then passed on to what
were the traditions of their youth. Note that the main point of the history
transmitted from father to son was the work of God; this is the core of
history, and therefore no man can write history aright who is a stranger to the
Lord's work. It is delightful to see the footprints of the Lord on the sea of
changing events, to behold him riding on the whirlwind of war, pestilence, and
famine, and above all to see his unchanging care for his chosen people. Those
who are taught to see God in history have learned a good lesson from their
fathers, and no son of believing parents should be left in ignorance of so holy
an art. A nation tutored as Israel was in a history so marvellous as their own,
always had an available argument in pleading with God for aid in trouble, since
he who never changes gives in every deed of grace a pledge of mercy yet to
come. The traditions of our past experience are powerful pleas for present help.
Verse
2. How thou didst drive out the heathen with thy hand. The
destruction of the Canaanites from the promised land is the work here brought
to remembrance. A people numerous, warlike, gigantic and courageous, firmly
established and strongly fortified, were driven out by a far feebler nation,
because the Lord was against them in the fight. It is clear from Scripture that
God sent a plague (so that the land ate up the inhabitants thereof), and also a
visitation of hornets against the Canaanites, and by other means dispirited
them, so that the easy victories of Joshua were but the results of God's having
worked beforehand against the idolatrous nation. And plantedst them. The
tribes of Israel were planted in the places formerly occupied by the heathen. Hivites
and Jebusites were chased from their cities to make room for Ephraim and Judah.
The Great Wonder worker tore up by the roots the oaks of Bashan, that he might
plant instead thereof his own chosen "vineyard of red wine." How
thou didst afflict the people. With judgments and plagues the condemned
nations were harassed, by fire and sword they were hunted to the death, till
they were all expelled, and the enemies of Israel were banished far away. And
cast them out. This most probably refers to Israel and should be read,
"caused them to increase." He who troubled his enemies smiled on his
friends; he meted out vengeance to the ungodly nations, but he reserved of his
mercy for the chosen tribes. How fair is mercy when she stands by the side of justice!
Bright beams the star of grace amid the night of wrath! It is a solemn thought
that the greatness of divine love has its counterpart in the greatness of his
indignation. The weight of mercy bestowed on Israel is balanced by the
tremendous vengeance which swept the thousands of Amorites and Hittites down to
hell with the edge of the sword. Hell is as deep as heaven is high, and the
flame of Tophet is as everlasting as the blaze of the celestial glory. God's
might, as shown in deeds both of mercy and justice, should be called to mind in
troublous times as a stay to our fainting faith.
Verse
3. For they got not the land in possession by their own sword.
Behold how the Lord alone was exalted in bringing his people to the land which
floweth with milk and honey! He, in his distinguishing grace, had put a
difference between Canaan and Israel, and therefore, by his own effectual
power, he wrought for his chosen and against their adversaries.
The tribes fought for their allotments, but their success was wholly due to the
Lord who wrought with them. The warriors of Israel were not inactive, but their
valour was secondary to that mysterious, divine working by which Jericho's
walls fell down, and the hearts of the heathen failed them for fear. The
efforts of all the men at arms were employed, but as these would have been
futile without divine succour, all the honour is ascribed unto the Lord. The
passage may be viewed as a beautiful parable of the work of salvation; men are
not saved without prayer, repentance, etc., but none of those save a man,
salvation is altogether of the Lord. Canaan was not conquered without the
armies of Israel, but equally true is it that is was not conquered by them; the
Lord was the conqueror, and the people were but instruments in his hands. Neither
did their own arm save them. They could not ascribe their memorable
victories to themselves; he who made sun and moon stand still for them was
worthy of all their praise. A negative is put both upon their weapons and
themselves as if to show us how ready men are to ascribe success to second
causes. But thy right hand, and thine arm, and the light of thy countenance.
The divine hand actively fought for them, the divine arm
powerfully sustained them with more than human energy, and the divine smile
inspired them with dauntless courage. Who could not win with such triple help,
though earth, death, and hell should rise in war against him? What mattered the
tallness of the sons of Anak, or the terror of their chariots of iron, they
were as nothing when Jehovah arose for the avenging of Israel. Because thou
hadst a favour unto them. Here is the fountain from whence every stream of
mercy flows. The Lord's delight in his people, his peculiar affection, his
distinguishing regard—this is the mainspring which moves every wheel of a
gracious providence. Israel was a chosen nation, hence their victories and the
scattering of their foes; believers are an elect people, hence their spiritual
blessings and conquests. There was nothing in the people themselves to secure
them success, the Lord's favour alone did it, and it is ever so in our case,
our hope of final glory must not rest on anything in ourselves, but on the free
and sovereign favour of the Lord of Hosts.
Verse
4. Thou art my King, O God. Knowing right well thy power and
grace my heart is glad to own thee for her sovereign prince. Who among the
mighty are so illustrious as thou art? To whom, then, should I yield my homage
or turn for aid? God of my fathers in the olden time, thou art my soul's
monarch and liege Lord. Command deliverances for Jacob. To whom should a
people look but to their king? he it is who, by virtue of his office, fights
their battles for them. In the case of our King, how easy it is for him to
scatter all our foes! O Lord, the King of kings, with what ease canst thou
rescue thy people; a word of thine can do it, give but the command and thy
persecuted people shall be free. Jacob's long life was crowded with trials and
deliverances, and his descendants are here called by his name, as if to typify
the similarity of their experience to that of their great forefather. He who
would win the blessings of Israel must share the sorrows of Jacob. This verse
contains a personal declaration and an intercessory prayer; those can pray best
who make most sure of their personal interest in God, and those who have the
fullest assurance that the Lord is their God should be the foremost to plead
for the rest of the tried family of the faithful.
Verse
5. Through thee will we push down our enemies. The fight was
very close, bows were of no avail, and swords failed to be of service, it came
to daggers drawing, and hand to hand wrestling, pushing and tugging. Jacob's
God was renewing in the seed of Jacob their father's wrestling. And how fared
it with faith then? Could she stand foot to foot with her foe and hold her own?
Yea, verily, she came forth victorious from the encounter, for she is great at
a close push, and overthrows all her adversaries, the Lord being her helper.
Through
thy name will we tread them under that rise up against us. The Lord's
name served instead of weapons, and enabled those who used it to leap on their
foes and crush them with jubilant valour. In union and communion with God,
saints work wonders; if God be for us, who can be against us? Mark well that
all the conquests of these believers are said to be "through thee,
""through thy name:" never let us forget this, lest going a
warfare at our own charges, we fail most ignominiously. Let us not, however,
fall into the equally dangerous sin of distrust, for the Lord can make the
weakest of us equal to any emergency. Though today we are timid and defenceless
as sheep, he can by his power make us strong as the firstling of his bullock,
and cause us to push as with the horns of unicorns, until those who rose up
against us shall be so crushed and battered as never to rise again. Those who
of themselves can scarcely keep their feet, but like little babes totter and
fall, are by divine assistance made to overthrow their foes, and set their feet
upon their necks. Read Christian's fight with Apollyon, and see how
"The
man so bravely played the man
He made the fiend to fly."
Verse
6. For I will not trust in my bow, neither shall my sword save
me. Thy people Israel, under thy guidance, shouldered out the heathen, and
gained their land, not by skill of weapons or prowess of arms, but by thy power
alone; therefore will we renounce for ever all reliance upon outward
confidences, of which other men make such boast, and we will cast ourselves
upon the omnipotence of our God. Bows having been newly introduced by king
Saul, were regarded as very formidable weapons in the early history of Israel,
but they are here laid aside together with the all conquering sword, in order
that there may be room for faith in the living God. This verse, in the first
person singular, may serve as the confession of faith of every believer
renouncing his own righteousness and strength, and looking alone to the Lord
Jesus. O for grace to stand to this self renunciation, for alas! our proud nature
is all too apt to fix its trust on the puffed up and supposititious power of
the creature. Arm of flesh, how dare I trust thee? How dare I bring upon myself
the curse of those who rely upon man?
Verse
7. But thou hast saved us from our enemies. In ages past all
our rescues have been due to thee, O God. Never hast thou failed us. Out of
every danger thou has brought us. And hast put them to shame that hated us.
With the back of thy saving hand thou hast given them a cuff which has made
them hide their faces; thou hast defeated them in such a manner as to make them
ashamed of themselves to be overthrown by such puny adversaries as they thought
the Israelites to be. The double action of God in blessing his people and
confounding his enemies is evermore to be observed; Pharaoh is drowned, while
Israel passes through the sea; Amalek is smitten, while the tribes rejoice; the
heathen are chased from their abodes, while the sons of Jacob rest beneath
their vine and fig tree.
Verse
8. In God we boast all the day long. We have abundant reason
for doing so while we recount his mighty acts. What blessed boasting is this!
it is the only sort of boasting that is bearable. All other manna bred worms
and stank except that which was laid up before the Lord, and all other boasting
is loathsome save this glorying in the Lord, which is laudable and pleasing. And
praise thy name for ever. Praise should be perpetual. If there were no new
acts of love, yet ought the Lord to be praised for what he has done for his
people. High let the song be lifted up as we bring to remembrance the eternal
love which chose us, predestinated us to be sons, redeemed us with a price, and
then enriched us with all the fulness of God. Selah. A pause comes in
fitly here, when we are about to descend from the highest to the lowest key. No
longer are we to hear Miriam's timbrel, but rather Rachel's weeping.
Verse
9. But thou hast cast off, and put us to shame. Here the
patriot bard begins to contrast the past glories of the nation's history with
its present sadness and distress; which he does not ascribe to the death of
some human champion, or to the accidents of war, but solely and alone to the
withdrawal of Israel's God. It seemed to the mourner that Jehovah had grown
weary of his people and put them away in abhorrence, as men lay aside leprous
garments, loathing the sight of them. To show his displeasure he had made his
people to be ridiculed by the heathen, whose easy victories over their largest
armies covered Israel with disgrace. Alas! for a church and people when the
Lord in the active energy of his Spirit withdraws from them, they want no
greater shame or sorrow. He will not cast away his people finally and totally,
but many a church has been left to defeat and disgrace on account of sin, and
therefore all churches should be exceedingly watchful lest the like should
happen to themselves. Poverty and distress bring no shame on a people, but the
Lord's absence takes from a church everything which can exalt and ennoble. And
goest not forth with our armies. If the Lord be not the leader, of what
avail are strong battalions? Vain are the combined efforts of the most zealous
workers if God's arm be not revealed. May none of us in our churches have to
mourn over the ministry, the Sabbath school, the missionary work, the visiting,
the street preaching, left to be carried out without the divine aid. If our
great ally will not go with us our defeat is inevitable.
Verse
10. Thou makest us to turn back from the enemy. The
humiliating consciousness that the Lord has left them soon makes men cowards.
Flight closes the fight of those who have not the Lord in the van. And they
which hate us spoil for themselves. After defeat and retreat, comes
spoliation. The poor, vanquished nation paid a terrible penalty for being overcome;
plunder and murder desolated the conquered land, and the invaders loaded
themselves with every precious thing which they could carry away. In spiritual
experience we know what it is to be despoiled by our enemies; doubts and fears
rob us of our comforts, and terrible forebodings spoil us of our hopes; and all
because the Lord, for wise purposes, sees fit to leave us to ourselves. Alas!
for the deserted soul; no calamity can equal the sorrow of being left of God,
though it be but for a small moment.
Verse
11. Thou hast given us like sheep appointed for meat. As sheep
are slaughtered for food, so were the people slain in flocks, with ease, and
frequency. Not with dignity of sacrifice, but with the cruelty of the shambles,
were they put to death. God appeared to give them up like sheep allotted to the
butcher, to abandon them as the hireling abandons the flock to wolves. The
complaint is bitterly eloquent. And hast scattered us among the heathen.
Many were carried into captivity, far off from the public worship of the temple
of God, to pine as exiles among idolaters. All this is ascribed to the Lord, as
being allowed by him, and even appointed by his decree. It is well to trace the
hand of God in our sorrows, for it is surely there.
Verse
12. Thou sellest thy people for nought. As men sell
merchandise to any one who cares to have it, so the Lord seemed to hand over
his people to any nation who might choose to make war upon them. Meanwhile no
good result was perceptible from all the miseries of Israel; so far as the
psalmist could discover, the Lord's name received no honour from the sorrows of
his people; they were given away to their foes as if they were so little valued
as not to be worth the ordinary price of slaves, and the Lord did not care to
gain by them so long as they did but suffer. The woe expressed in this line is
as vinegar mingled with gall: the expression is worthy of the weeping prophet. And
dost not increase thy wealth by their price. If Jehovah had been glorified
by all this wretchedness it could have been borne patiently, but it was the
reverse; the Lord's name had, through the nation's calamities, been despised by
the insulting heathen, who counted the overthrow of Israel to be the defeat of
Jehovah himself. It always lightens a believer's trouble when he can see that
God's great name will be honoured thereby, but it is a grievous aggravation of
misery when we appear to be tortured in vain. For our comfort let us rest
satisfied that in reality the Lord is glorified, and when no revenue of glory
is manifestly rendered to him, he none the less accomplishes his own secret
purposes, of which the grand result will be revealed in due time. We do not
suffer for nought, nor are our griefs without result.
Verse
13. Thou makest us a reproach to our neighbours. Scorn is
always an intensely bitter ingredient in the cup of the oppressed. The taunts
and jeers of the victors pain the vanquished almost as much as their swords and
spears. It was a mystery indeed that God should suffer his royal nation, his
peculiar people, to be taunted by all who dwelt near them. A scorn and a
derision to them that are round about us. The down trodden people had
become a common jest; "as base as Israel" cried the cruel tongue of
the tyrant: so ordinary had the scorn become that the neighbouring nations,
though perhaps equally oppressed, borrowed the language of the conquerors, and
joined in the common mockery. To be a derision to both strong and weak,
superiors, equals, and inferiors, is hard to bear. The tooth of scoffing bites
to the bone. The psalmist sets forth the brutality of the enemy in many words,
in order to move the pity of the Lord, to whose just anger he traced all the
sorrows of his people: he used the very best of arguments, for the sufferings
of his chosen touch the heart of God far more readily than any other
reasonings. Blessed be his name, our great Advocate above knows how to avail
himself of this powerful plea, and if we are at this hour enduring reproach for
truth's sake, he will urge it before the eternal throne; and shall not God
avenge his own elect? A father will not long endure to see his children
despitefully entreated; he may put up with it for a little, but his love will
speedily arouse his anger, and then it will fare ill with the persecutor and
reviler.
Verse
14. Thou makest us a byword among the heathen, a shaking of the
head among the people. The lamentation is here repeated. They had sunk so
low that none did them reverence, but universally and publicly they were
treated as infamous and despicable. Those who reviled others dragged in
Israel's name by the way as a garnish to their insults, and if perchance they
saw one of the seed of Jacob in the street they used lewd gestures to annoy
him. Those whose heads were emptiest wagged them at the separated people. They
were the common butts of every fool's arrow. Such has been the lot of the
righteous in ages past, such is their portion in a measure now, such may be yet
again their heritage in the worst sense. The world knows not its nobility, it has
no eye for true excellence: it found a cross for the Master, and cannot be
expected to award crowns to his disciples.
Verse
15. My confusion is continually before me. The poet makes
himself the representative of his nation, and declares his own constant
distress of soul. He is a man of ill blood who is unconcerned for the sorrows
of the church of which he is a member, or the nation of which he is a citizen;
the better the heart the greater its sympathy. And the shame of my face hath
covered me. One constant blush, like a crimson mantle, covered him both
before God and man; he felt before God that the divine desertion was well
deserved, and before man, that he and his people were despicable indeed now
that heavenly help was gone. It is well for a nation when there still exist in
it men who lay to heart its sin and shame. God will have pity on his chastened
ones, and it is a pledge thereof when he sends us choice ministers, men of
tenderness, who make the people's case their own.
Verse
16. For the voice of him that reproacheth and blasphemeth. It
seems that from mocking the people of God, the adversaries advanced to reviling
God himself, they proceeded from persecution to the sin which is next of kin,
namely blasphemy. By reason of the enemy and avenger. The enemy boasted
of avenging the defeats of their forefathers; they took revenge for the ancient
victories of Israel, by insulting over the now fallen people. Here was a sad
plight for a nation to be placed in, but it was by no means a hopeless case,
for the Lord who brought all this evil upon them could with equal ease release
them from it. So long as Israel looked alone to her God, and not to her own
arm, no foe could retain her beneath his foot; she must arise, for God
was on her side.
Verse
17. All this is come upon us; yet have we not forgotten thee.
Here the psalmist urges that Israel had not turned away from her allegiance to
Jehovah. When in the midst of many griefs we can still cling to God in loving
obedience, it must be well with us. True fidelity can endure rough usage. Those
who follow God for what they get, will leave him when persecution is stirred
up, but not so the sincere believer; he will not forget his God, even though
the worst come to the worst. Neither have we dealt falsely in thy covenant.
No idol was set up, the ordained worship was not relinquished, God was still
nationally acknowledged, and therefore the psalmist is more earnest that the
Lord should interpose. This and the succeeding verses are suitable for the lips
of martyrs, indeed the entire psalm might be called the martyr's complaint. Not
for sin but for righteousness did the saints suffer, not for falsehood but for
truth, not for forsaking the Lord, but for following hard after him. Sufferings
of such a sort may be very terrible, but they are exceedingly honourable, and
the comforts of the Lord shall sustain those who are accounted worthy to suffer
for Christ's sake.
Verse
18. Our heart is not turned back, neither have our steps declined
from thy way. Heart and life were agreed, and both were true to the Lord's
way. Neither within nor without had the godly sufferers offended; they were not
absolutely perfect, but they were sincerely free from all wilful transgression.
It was a healthy sign for the nation that her prophet poet could testify to her
uprightness before God, both in heart and act; far oftener the case would have
worn quite another colour, for the tribes were all too apt to set up other gods
and forsake the rock of their salvation.
Verse
19. Though thou hast sore broken us in the place of dragons.
Though utterly crushed and rendered desolate and driven as it were to associate
with creatures such as jackals, owls, serpents, which haunt deserted ruins, yet
Israel remained faithful. To be true to a smiting God, even when the blows lay
our joys in ruinous heaps, is to be such as the Lord delighteth in. Better to
be broken by God than from God. Better to be in the place of dragons than of
deceivers. And covered us with the shadow of death. The language is very
strong. The nation is described as completely enveloped in the dense darkness
of despair and death, covered up as though confined in hopelessness. Yet the
claim is made that they still remained mindful of their God, and a glorious
plea it is. Better death than false of faith. Those who are true to God shall
never find him false to them.
Verse
20. An appeal is now made to the omniscience of God; he is himself
called in to bear witness that Israel had not set up another God. If we have
forgotten the name of our God. This would be the first step in apostasy;
men first forget the true, and then adore the false. Or stretched out our
hands to a strange god. Stretching out the hands was the symbol of
adoration or of entreaty in prayer; this they had not offered to any of the idols
of the heathens.
Verse
21. Shall not God search this out? Could such idolatry be
concealed from him? Would he not with holy indignation have detected
unfaithfulness to itself, even had it been hidden in the heart and unrevealed
in the life? For he knoweth the secrets of the heart. He is acquainted
with the inner workings of the mind, and therefore this could not have escaped
him. Not the heart only which is secret, but the secrets of the heart, which
are secrets of the most secret thing, are as open to God as a book to a reader.
The reasoning is that the Lord himself knew the people to be sincerely his
followers, and therefore was not visiting them for sin; hence, then, affliction
evidently came from quite another cause.
Verse
22. Yea, i.e., assuredly, certainly, for thy sake, not
for our offences, but for obeying thee; the trials of these suppliants came
upon them because they were loyal to their God. Are we killed all the day
long. Persecution never ceased to hound them to the death, they had no
respite and found no door of escape; and all in God's behalf, because they
would not forsake their covenant God and King. We are counted as sheep for
the slaughter; as if we were only meant to be killed, and made on purpose
to be victims; as if it were as easy and as innocent a thing to slay us as to
slaughter sheep. In this and following verses we clearly hear the martyr's cry.
From Piedmont and Smithfield, from St. Bartholomew's massacre and the
dragoonades of Claverhouse, this appeal goes up to heaven, while the souls
under the altar continue their solemn cry for vengeance. Not long shall the
church plead in this fashion, her shame shall be recompensed, her triumph shall
dawn.
Verse
23. Awake, why sleepest thou, O Lord. God sleepeth not, but
the psalmist puts it so, as if on no other theory he could explain the divine
inaction. He would fain see the great Judge ending oppression and giving peace
to the holy, therefore does he cry "Awake; "he cannot understand why
the reign of tyranny and the oppression of virtue are permitted, and therefore
he enquires "Why sleepest thou?" Arise. This is all thou
needest to do, one move of thine will save us. Cast us not off for ever.
Long enough hast thou deserted us; the terrible effects of thine absence are
destroying us; end thou our calamities, and let thine anger be appeased. In
persecuting times men are apt to cry, Where is the God of Israel? At the
thought of what the saints have endured from their haughty enemies, we join our
voices in the great martyr cry and sing with the bard of Paradise:
"Avenge,
O Lord, thy slaughtered saints, whose bones
Lie scattered on the Alpine mountains cold;
Even those who kept thy truth so pure of old,
When all our fathers worshipped stocks and stones,
Forget not: in thy book record their groans
Who were thy sheep."
Verse
24. Wherefore hidest thou thy face, and forgettest our affliction
and our oppression? Not petulantly, but piteously and inquiringly, we may
question the Lord when his dealings are mysterious. We are permitted to order
our case with arguments, and plead the right before the face of the august
Majesty. Why, Lord, dost thou become oblivious of thy children's woes? This
question is far more easily asked than answered; it is hard, indeed, in the
midst of persecution to see the reason why we are left to suffer so severely.
Verse
25. For our soul is bowed down to the dust. Our heart is low
as low can be, as low as the dust beneath the soles of men's feet. When the
heart sinks, the man is down indeed. Heart sorrow is the very heart of sorrow. Our
belly cleaveth unto the earth. The man is prone upon the earth, and he is
not only down, but fastened down on the earth and glued to it. It is misery,
indeed, when the heart cannot escape from itself, is shut up in its own
dejection, and bound with the cords of despondency. God's saints may be thus
abject, they may be not only in the dust, but on the dunghill with Job and
Lazarus, but their day cometh, and their tide will turn, and they shall have a
brave summer after their bitter winter.
Verse
26. Arise for our help. A short, but sweet and comprehensive
prayer, much to the point, clear, simple, urgent, as all prayers should be. And
redeem us for thy mercies' sake. Here is the final plea. The favour is
redemption, the plea is mercy; and this, too, in the case of faithful sufferers
who had not forgotten their God. Mercy is always a safe plea, and never will
any man find a better.
"Were
I a martyr at the stake.
I would plead my Saviour's name,
Intreat a pardon for his sake,
And urge no other claim."
Here
ends this memorable Psalm, but in heaven its power ends not, but brings down
deliverance for the tried people of God.
EXPLANATORY
NOTES AND QUAINT SAYINGS
Whole
Psalm. On a survey of this Psalm, it would seem not to admit of a doubt
that the speakers are of the race of Israel; and yet expositors for the most
part have found much difficulty in so understanding it, in this—the natural
sense—so as even to be compelled to abandon it, owing to the impossibility of
fixing on any period in the history of that people which would furnish an
occasion for it, and verify its language. Thus, it cannot be referred to the
times of the Babylonish captivity; for to this it is objected, and with reason;
first, that Ps 44:11 4:14 represent the speakers as "scattered among the
nations, "and "a byword among the peoples, "whereas their exile
was then confined to one country; and, secondly, that in Ps 44:17-21 there is
an assertion of faithful adherence to the worship of the true God, which he is
called to witness as acquitting the sufferers of having brought the evil on
themselves, while that captivity was a punishment of the nation for their
apostasy, and especially for the grievous sin of idolatry. And the same
objections lie to interpreting it with reference to the times of Antiochus
Epiphanes and the Maccabees; beside that, the history of the canon of Scripture
is decisive against assigning so late a date to any of the Psalms. Still less
can the times of David be looked to for the occasion, since, though religion was
then pure, there was, on the other hand, no dispersion of the nation nor any
calamity such as to warrant the lamentation, "Thou hast cast us off, and
put us to shame. ...Thou hast given us like sheep appointed for meat,
"etc. Whence it appeared that there was no alternative but to consider the
Psalm as exclusively the language of the Christian church, and, in her
primitive days, as the period at once of her greatest purity and suffering. William
de Burgh.
Whole
Psalm. S. Ambrose observes, that in former Psalms we have seen a
prophecy of Christ's passion, resurrection, and ascension and of the coming of
the Holy Ghost, and that here we are taught that we ourselves must be ready to
struggle and suffer, in order that these things may profit us. Human will must
work together with divine grace. Christopher Wordsworth.
Verse
1. We have heard with our ears, i.e., we have both heard and
heeded it with utmost attention and affection. It is not a pleonasmus,
but an emphasis that is here used. John Trapp.
Verse
1. Our fathers have told us. Hear this, saith Basil, ye
fathers that neglect to teach your children such things as may work his fear
and love in them, and faith to rely upon and seek to him in all times of
danger. They made their mouths, as it were, books, wherein the mighty deeds of
the Lord might be read to his praise, and to the drawing of their children's
hearts unto him. John Mayer.
Verse
1. What work thou didst. Why only work in the
singular, when such innumerable deliverances had been wrought by him, from the
passage of the Red Sea to the destruction of the hundred and eighty-five
thousand in the camp of the Assyrians? Because all these were but types of that
one great work, that one stretching forth of the Lord's hand, when Satan was
vanquished, death destroyed, and the kingdom of heaven opened to all believers.
Ambrose.
Verse
1. What work thou didst. While the songs of other nations
sing of the heroism of their ancestors, the songs of Israel celebrate the works
of God. Augustus F. Tholuck.
Verse
1. Three necessary requirements for learning well: 1. Intention and
attention in him who hears, we have heard with our ears. 2. Authority in
him that teaches, our fathers have told us. 3. Love between the teacher
and the taught, "our fathers." Hugo (Cardinal), quoted in
Neale's Commentary.
Verses
1-2, 4-8. Children are their parent's heirs; it were unnatural for a father
before he dies to bury up his treasure in the earth, where his children should
not find or enjoy it; now the mercies of God are not the least part of his
treasure, nor the least of his children's inheritance, being both helps to
their faith, matter for their praise, and spurs to their obedience. Our
fathers have told us, what work thou didst in their days, how thou didst drive
out the heathen, etc. Ps 44:1-2; from this they ground their confidence; Ps
44:4: Thou art my King, O God: command deliverances for Jacob; and
excite their thankfulness, Ps 44:8 In God we boast all the day long, and
praise thy name for ever. Indeed, as children are their parent's heirs, so
they become in justice liable to pay their parents' debts; now the great debt
which the saint at death stands charged with, is that which he owes to God for
his mercies, and, therefore it is but reason he should tie his posterity to the
patent thereof. Thus mayest thou be praising God in heaven and earth at the
same time. William Gurnall.
Verse
3. They got not the land in possession by their own sword.
The Lord's part in a work is best seen when man's part, and all that he as an
instrument hath done, or could have done in it, is declared null; being
considered as separate from God who moved the instruments, and did work by them
what he pleased. David Dickson.
Verse
3. Because thou hadst a favour unto them. Free grace was the
fundamental cause of all their felicity. God loved them because he loved them.
De 7:7. He chose them of his love, and then loved them for his choice. John
Trapp.
Verse
3. God's love to Israel was free, unmerited, and amazing, and he
gave them a land for which they did not labour, and cities which they built
not, and vineyards and oliveyards which they planted not. Jos 24:13. In some
cases neither sword nor bow were used, but hornets were the instruments of
conquest. Jos 24:12. Since the fall of Adam all good things in the lot of any
mere man are undeserved kindnesses. William S. Plumer.
Verse
3. (last clause). The prophet does not suppose any worthiness
in the person of Abraham, nor imagine any desert in his posterity, on account
of which God dealt so bountifully with them; but ascribes the whole through the
good pleasure of God...Nor does the psalmist here treat of the general
benevolence of God, which extends to the whole human race: but he discourses of
the difference which exists between the elect and the rest of the world, and
the cause of this difference is here referred to the mere good pleasure of God.
John Calvin.
Verse
5. Through thee will we push down our enemies:, 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. Adam Clarke.
Verse
6. I will not trust in my bow, neither shall my sword save me.
By bow and sword, he meaneth all manner of weapons and warlike
instruments whatsoever; and by "saving, "he meaneth delivering
from dangers, speaking under the person of one (because all the faithful are
but one body), in the name of all the rest. Thomas Wilcocks.
Verse
6. I will not trust in my bow, etc. I will not trust in my
own sword or bow, but in the sword of the Divine Warrior, and in the
bow of the Divine Archer, whose arrows are sharp in the heart of his
enemies as described in the next Ps 45:3-5, which is connected by that imagery
with this Psalm, as well as by its inner meaning. Christopher Wordsworth.
Verse
6. The less confidence we have in ourselves or in anything beside
God, the more evidence have we of the sincerity of our faith in God. David
Dickson.
Verses
6-7. The two verses correspond exactly to Ps 44:3. As there, in
reference to the past, the salvation was ascribed wholly to God, so here in
reference to the future. E. W. Hengstenberg.
Verse
11. Like sheep appointed for meat. This very strongly and
strikingly intimates the extent of the persecution and slaughter to which they
were exposed; there being no creature in the world of which such vast numbers
are constantly slaughtered as of sheep for the subsistence of man. The
constancy of such slaughter is also mentioned in Ps 44:22 as illustrating the
continual oppression to which the Hebrews were subject. Kitto's Pictorial
Bible.
Verse
11. Like sheep appointed for meat, and not reserved for
breeding or for wool. Arthur Jackson.
Verse
12. Thou sellest thy people for nought, and dost not increase thy
wealth by their price. The sense is: Thou hast given thy people unto the
power of their enemies without trouble, without causing the victory even to be
clearly bought, as one who parts with a good for any price, which he despises
and hates, desiring merely to get rid of it. E. W. Hengstenberg.
Verse
12. Thou sellest thy people for nought, etc. Referring to the
siege of Jerusalem by Titus, Eusebius says: "Many were sold for a small
price; there were many to be sold, but few to buy."
Verse
12. And dost not increase thy wealth by their price. Thou hast
not advanced thy honour and service thereby; for thy enemies do not serve thee
more and better than thy people, nor yet so much. Matthew Pool.
Verse
12. (last clause). Takest no money for them; literally,
enhances not the price of them, as a seller usually does to the buyer. Daniel
Creswell.
Verse
14. Thou makest us a byword; literally, for a similitude,
(lvm) stands here, as in the original passage De 28:37, in the common
signification, similitude. The misery of Israel is so great, that people
would figuratively call a miserable man a Jew, just as liars were called
Cretans; wretched slaves, Sardians. So far as the people from being now
"blessed of the Lord" in whom according to the promise, all the
heathen are to be blessed. E. W. Hengstenberg.
Verse
15. My confusion in continually before me. When the visible
church is visited with sad calamities, the true members thereof are partakers
of the trouble, and sorrow, and shame of that condition. David Dickson.
Verse
17. Eusebius, narrating the cruelties inflicted upon the Christians
by the Eastern tyrant, Maximinus, says: "He prevailed against all sorts of
people, the Christians only excepted, who contemned death and despised his
tyranny. The men endured burning, beheading, crucifying, ravenous devouring of
beasts, drowning in the sea, maiming and broiling of the members, goring and
digging out of the eyes, mangling of the whole body; moreover, famine and
imprisonment: to be short, they suffered every kind of torment for the service
of God rather than they would leave the worship of God, and embrace the
adoration of idols. Women also, not inferior to men through the power of the
word of God, put on a manly courage, whereof some suffered the torments with
men, some attained unto the like masteries of virtue." From "The
Ecclesiastical History of Eusebius Pamphilus."
Verse
17. Yet have we not forgotten thee, neither have we dealt falsely
in thy covenant. Although we cannot excuse ourselves from many other sins
for which thou hast justly punished us, yet this we must say for ourselves,
that through thy grace we have kept ourselves from apostasy and idolatry,
notwithstanding all the examples and provocations, rewards proposed and
promised, or punishments threatened to induce us thereunto; which we hope thou
wilt graciously consider, and not suffer us to be tempted above what we are
able to bear. Matthew Poole.
Verse
17. If any of you would abide by Jesus Christ in this storm, try how
ye have covenanted with him, and how ye have closed the bargain with him, and
upon what terms. But I trow there are many of you in this age that are like
young wanton folk, that run fast together and marry, but never take any account
of how they will keep house, but presently go to poverty and beggary. I trow it
falls out so with many of you that are professors in this generation. Ye take
up your religion, and ye wot not how, and ye cannot give an account how ye came
by it. I will tell you, sirs; ye will abide no longer by Christ than till a
storm blow, and then ye will quit him and deny his cause. Ye have need to take
heed to this, for it will ruin your souls in the end of the day. But I shall
tell you, sirs, the right way of covenanting with God. It is when Christ and
the believer meet. Our Lord gives him his laws, statutes, and commands, and he
charges him not to quit a hoof of them. No; though he should be torn into a
thousand pieces; and the right covenanter says, Amen. Alexander Peden's
Sermon, 1682.
Verses
17-19. Neither the persecuting hand of men, nor the chastising hand of
God, relaxed ancient singular saints. Believers resemble the moon, which
emerges from her eclipse by keeping her motion, and ceases not to shine because
the dogs bark at her. Shall we cease to be professors because others will not
cease to be persecutors? William Secker.
Verses
17-19. The church having reported her great troubles, speaks it as an
argument of much sincerity towards God, and strength of grace received from
him: All this has come upon us (that is, all these common calamities and
afflictions), yet have we not forgotten thee, neither have we dealt falsely
in thy covenant. Our heart is not turned back, neither have our steps declined
from thy way; as if she had said, These afflictions have been strong
temptations upon us to cause us to decline from thy ways, but through grace we
have kept our ground and remained constant in thy covenant, yea, though thou
hast sore broken us in the place of dragons, and covered us with the shadow of
death. As many, yea, most of the saints have improved under the cross, so
there have been some, who either through their present unbelief, or
forgetfulness of "the exhortation which" (as the apostle saith, Heb
12:5); "speaketh unto them as unto children, " have had their
faintings or declinings under it. Joseph Caryl.
Verse
19. Thou hast sore broken us in the place of dragons, etc.
Where men, comparable to dragons for their poison and cruelty, dwell,
particularly in Rome, and the Roman jurisdiction, both Pagan and Papal, the
seat of Satan the great red dragon, and of his wretched brood and offspring,
the beast, to whom he has given his power; where the saints and followers of
Christ have been sorely afflicted and persecuted, and yet have held fast the
name of Christ, and not denied his faith. See Re 2:13 12:3. The wilderness is
the habitation of dragons; and this is the name of the place where the church
is said to be in the times of the Papacy, and where she is fed and preserved
for a time, and times, and half time. Re 12:6,14. And covered us with the
shadow of death. As the former phrase denotes the cruelty of the enemies of
Christ's church and people, this their dismal afflictions and forlorn state and
condition; and may have some respect to the darkness of Popery, when it was at
the height, and the church of Christ was covered with it, there being very
little appearances and breakings forth of gospel light anywhere. John Gill.
Verse
19. Dragons. The word rendered dragons—(Mynt), tannim—means
either a great fish, a sea monster, a serpent, a dragon, or a crocodile. It may
also mean a jackal, a fox, or a wolf. De Wette renders it here jackals.
The idea in the passage is essentially the same, whichever
interpretation of the word is adopted. The "place of dragons"
would denote the place where such monsters are found, or where they had their
abode; that is to say, in desolate places, wastes, deserts, old ruins,
depopulated towns. Albert Barnes.
Verse
20. Stretched out our hands to a strange god. The stretching out
the hand towards an object of devotion, or an holy place, was an ancient
usage among the Jews and heathens both, and it continues in the East at
this time, which continuance I do not remember to have seen remarked. That this
attitude in prayer has continued among the Eastern people, appears by
the following passage from Pitts, in his account of the religion and manners of
the Mohammedans. Speaking of the Algerians throwing wax candles and pots of oil
overboard, as a present to some marabbot (or Mohammedan saint), Pitt goes on,
and says, "When this is done, they all together hold up their hands,
begging the marabbot's blessing, and a prosperous voyage." In the same
page he tells us, "the marabbots have generally a little neat room built
over their graves, resembling in figure their mosques or churches, which is
very nicely cleaned, and well looked after." And in the succeeding page he
tells us, "Many people there are who will scarce pass by any of them
without lifting up their hand, and saying some short prayer." In
like manner, he tells us, that at quitting the Beat, or holy house at
Mecca, to which they make devout pilgrimages, "they hold up their hands
towards the Beat, making earnest petitions." Harmer's
"Observations."
Verse
21. Shall not God search this out? etc. Are there such variety
of trials appointed to examine the sincerity of men's graces? How great a
vanity, then, is hypocrisy! and to how little purpose do men endeavour to
conceal and hide it! We say, murder will out; and we may as confidently affirm,
hypocrisy will out. When Rebekah had laid the plot to disguise her son Jacob,
and by personating his brother to get the blessing, Jacob thus objects against
it: "My father peradventure will feel me, and I shall seem to him as a
deceiver, and I shall bring a curse upon me and not a blessing." As if he
should say, But what if my father detect the cheat? How, then, shall I look him
in the face? How shall I escape a curse? After the same manner every upright
soul scares itself from the way of hypocrisy. If I dissemble, and pretend to be
what I am not, my Father will find me out. There is no darkness nor shadow of
death that can conceal the hypocrite; but out it will come at last, let him use
all the art he can to hide it...If men's works be not good, it is impossible
they should be hid long. A gilded piece of brass may pass from hand to hand a
little while, but the touchstone will discover the base metal; and if that does
not, the fire will. John Flavel.
Verse
21. A godly man dares not sin secretly. He knows that God sees in
secret. As God cannot be deceived by our subtlety, so he cannot be excluded by
our secrecy. Thomas Watson.
Verse
21. In time of persecution for religion, nothing can counterbalance
the terrors and allurements of the persecutors, and make a man steadfast in the
cause of God, save the fear of God, and love to God settled in the heart; for
the reason of the saint's steadfastness in this Psalm, is because God would
have searched out their sin if they had done otherwise, for he knoweth the
secrets of the heart. David Dickson.
Verse
22. Yea, for thy sake are we killed all the day long, etc.
Leonard Schoener left, amongst other papers, the following admonition, to
comfort all who were suffering for Christ's name:
"We
pray thee, O eternal God, to bow down thy gracious ear. Lord of Sabaoth, thou
Lord of hosts, hear our complaint, for great affliction and persecution have
prevailed. Pride has entered thine inheritance, and many supposed to be
Christians, have united themselves therewith, and have thus brought in the
abomination of desolation. They waste and destroy the Christian sanctuary. They
have trodden the same under foot, and the abomination of desolation is
worshipped as God. They have troubled thy holy city, thrown down thy holy
altar, and slain her servants when they could lay their hands upon them. And
now that we as a little flock are left, they have driven us into all thy lands
with contempt and reproach. We are scattered as sheep having no shepherd. We
have been compelled to forsake house and home. We are as night ravens which
abide in the rocks; our chambers are in holes and crags. They watch for us as
fowls that fly in the air. We wander in the woods, they hunt us with dogs. They
lead us away, seized and bound, as lambs that open not their mouths. They cry
out against us as seditious persons and heretics. We are brought like sheep to
the slaughter. Many sit oppressed, and in bonds which even decay their bodies.
Some have sunk under their sufferings, and died without fault. Here is the
patience of the saints in the earth. We must be tried by suffering here. The
faithful have they hanged on trees, strangled, hewn in pieces, secretly and
openly drowned. Not only men, but likewise women, and maidens have borne
witness to the truth, that Jesus Christ is the truth, the only way to eternal
life. The world still rages, and rests not; it raves as if mad. They invent
lies against us. They cease not their fires and murders. They make the world
too narrow for us. O Lord, how long wilt thou be silent? How long wilt thou not
judge the blood of thy saints? Let it come up before thy throne. How precious
in thine eyes is the blood of thy holy ones! Therefore have we comfort in all
our need, a refuge in thee alone, and in none besides; but neither comfort, nor
rest, nor peace on this earth. But he who hopeth in thee shall never be
confounded. O Lord, there is no sorrow so great that can separate us from thee;
therefore, without ceasing we call upon thee, through Christ thy Son our Lord,
whom thou of thy free grace hast given us for our comfort. He hath prepared and
made known to us the straight path, and the way to eternal life. Everlasting
glory and triumph, honour and praise, be given unto thee, both now and to
eternity, and let thy righteousness remain for ever. Let all the people bless
thy holy name, through Christ the righteous Judge, who cometh to judge the
whole world. Amen." From "A Martyrology of the Churches of Christ,
commonly called Baptists. Edited by E. B. Underhill," 1850.
Verse
22. For thy sake are we killed. It is mercy to us, that when
God might punish us for our sins, he doth make our correction honourable, and
our troubles to be for a good cause. For thy sake, etc. David
Dickson.
Verse
22. For thy sake. This passage is cited by St. Paul, Ro 8:36,
apparently from the LXX, in illustration of the fact that the church of God has
in all ages been a persecuted church. But there is this remarkable difference
between the tone of the psalmist and the tone of the apostle: the former cannot
understand the chastening, and complains that God's heavy hand has been laid
without cause upon his people; the latter can rejoice in persecutions also, and
exclaim, "Nay, in all these things we are more than conquerors, through
him that loved us." J. J. Stewart Perowne.
Verse
22. Killed. The word here used is not from (ljq), but from
(grh), which means to strangle: this is the rendering given in
"Lange's Bibelwerk."
Verse
23. Awake, why sleepest thou, O Lord? and Ps 121:4, "Behold,
he that keepeth Israel shall neither slumber nor sleep." If God at no
time sleep, why doth the church call on him so often to awake? If he must be
awakened from sleep, why doth the psalmist say he never sleeps? Are not these
places contradictory?
ANSWER:
It is one thing what the afflicted church cries in the heat of her sufferings,
another thing what the Spirit of truth speaks for the comfort of the saints. It
is ordinary for the best of saints and martyrs, during the storm, to go to God
as Peter did to Christ at sea (sleeping in the stern of the ship), with such
importunity in prayer as if the Lord were no more sensible of their agony than
Jonah was of the mariners' misery, ready to perish in the turbulent ocean, and
he cried out, What meanest thou, O sleeper? Arise! Saints are so familiar with
God in prayer, as if they were at his bedside. THE SOUL'S APPLICATION.—O thou never
slumbering Watchman of the house of Israel, carest not thou that we perish?
Awake, awake! put on strength, gird thyself, O thou arm of God! I know thou art
up, but what am I the better except thou help me up? I know thou sleepest not
as man doth, but what advantage hath my soul by that, except thou show thyself,
that I may know thou art waking? Oh, it is I that am asleep! You seem to sleep
only to awaken me. O that I could watch with thee one hour, as you bid me; I
should soon perceive that thy vigilance over me for ever. William Streat in
"The Dividing of the Hoof." 1654.
Verse
23. Awake, why sleepest thou, O Lord? etc. The weakness of our
faith is open to the temptation of supposing that God regards not the situation
of his people in the world; and the Spirit, who knows our infirmities, provides
a petition suited to this trial, which expresses at the same time an
expectation that God will arise to claim his people as his own. W. Wilson.
Verse
25. For our soul is bowed down to the dust: our belly cleaveth
unto the earth. We are as to body and soul, smitten and thrown down, glued
as it were to the ground, so that we cannot raise ourselves up. E. W.
Hengstenberg.
Verse
25. For our soul is bowed down to the dust, etc. The speech is
metaphorical, expressing the depth of their misery, or the greatness of their
sorrow and humiliation. 1. The depth of their misery, with the allusion to the
case of a man overcome in battle, or mortally wounded, and tumbling in the
dust, or to a man dead and laid in the earth; as, "Thou hast brought me
into the dust of death." Ps 22:15. Sure we are, the expression imports the
extremity of distress and danger, either as a man dead or near death. 2. The
greatness of their sorrow and humiliation; and so the allusion is taken from a man
prostrate and grovelling on the ground, which was their posture of humbling
themselves before the Lord, or when any great calamity befell them. As when
Herod Agrippa died, they put on sackcloth and lay upon the earth weeping. Thomas
Manton.
HINTS TO THE
VILLAGE PREACHER
Verse
1. The encouraging traditions of church history. The days of yore.
Verse
1. The parent's duty, and the children's privilege.
Verse
1. Family conversation, the most profitable subject for it.
Verse
1. The true glory of the good old times.
Verse
2. The contrast; or, the dealings of God with saints and sinners.
Verse
3. Free grace exalted.
1.
In putting a negative upon human power.
2. In manifestations of divine energy.
3. In its secret source, Because thou hadst a favour unto them.
Verse
3.
1.
The creature laid low.
2. The Lord exalted.
3. Discriminating grace revealed.
Verse
3. (last clause). The eternal well spring of all mercy.
Verse
4.
1.
Divine royalty acknowledged.
2.
Royal interposition entreated.
3.
Divine covenant hinted at, Jacob; or, the loyal subject seeking royal
aid for the royal seed.
Verse
4. Personal allegiance and pleading intercession.
Verse
4. My King. This intends—
1.
My Ruler.
2. My Honour.
3. My Leader.
4. My Defender.
Verse
4. The deliverances of Jacob, illustrated by his eventful life.
Verse
5. Our enemies, in what ways we push them down, by what strength,
and in what spirit.
Verse
5. Our enemies, their activity, the closeness of their approach, the
certainty of their overthrow, the secret of our strength.
Verse
6. Relinquishment of outward trusts. My bow may miss its aim,
may be broken, may be snatched away. My sword may snap, or grow blunt,
or slip from my hold. We may not trust in our abilities, our experience, our
shrewdness, our wealth, etc.
Verse
6. Self renunciation—the duty of saint and sinner.
Verse
7. Accomplished salvation. How never achieved, But. By whom
wrought, thou. When performed, hast. For whom, us. To what
extent, from our enemies.
Verse
7. Salvation completed, hell confounded, Christ exalted.
Verse
8. Praise, its continuance—how to make it continual, how to manifest
it perpetually, influence of its continuance, and reasons to compel us to abide
in it.
Verse
9. A lament for the declension of the church.
Verse
9. In what sense God casts off his people, and why.
Verse
9. (last clause). The greatest of all calamities for our
churches.
Verse
12. The human and divine estimate of the results of persecution.
Verse
12. In answer to this complaint.
1.
God's people lose nothing eventually by their privations.
2.
The wicked gain nothing by their triumphs.
3.
God loses none of his glory in his dealings with either. —George Rogers.
Verse
13. Trial of cruel mockings; our conduct under them, comfort in them,
and crown from them.
Verse
14. Unholy proverbs or godless bywords.
Verse
15. Confessions of a penitent.
Verse
17. The trial, truth, and triumph of the godly.
Verse
17. The faithful soul holding fast his integrity.
Verse
17. What it is to be false to our covenant with God.
Verse
18. (first clause). When we may be sure that our heart has not
apostatised.
Verse
18.
1.
The position of the heart in religion—it comes first.
2.
The position of the outer moral life in religion—it follows the heart.
3.
Necessity of the agreement of the two.
4.
The need that both should be faithful to God.
Verse
18. Connection between the heart and the life, both in constancy and
apostasy.
Verse
18. God's delight in the progress of the upright. Thomas Brooks.
Upright
hearts will hold on in the ways of God, and in the ways of well doing,
notwithstanding all afflictions, troubles, and discouragements, they meet
withal. Thomas Brooks.
Verse
18. Thy ways. The ways of God are
(1)
righteous ways;
(2) blessed ways;
(3) soul refreshing ways;
(4) transcendent ways—ways that transcend all other ways;
(5) soul strengthening ways; and
(6) sometimes afflicted, perplexed, and persecuted ways. —Thomas
Brooks.
Verse
21. Can he not? Will he not?
Verse
21. A question and an assertion.
Verse
22.
1.
Innocence in the midst of suffering, sheep.
2. Honour in the midst of shame, for thy sake. G. Rogers.
Verse
23. The cry of a church in sad circumstances. The complaint of a
deserted soul.
Verse
24. Reasons for the withdrawal of divine comfort.
Verse
25. The great need, the great prayer, the great plea.
Verse
26. A fit prayer for souls under conviction, for saints under trial
or persecution, and for the church under oppression or decay.
── C.H. Spurgeon《The Treasury of David》