Seventh-day Adventist Bible CommentaryPsalms 44

Our fathers. The narrative of God’s wonderful acts was passed from father to son (see Ex. 10:2; 12:26, 27; Deut. 6:20–25; 32:7). The phrase “in their days” goes back to the time of the entry into Canaan (see Ps. 44:3).

Heathen. Heb. goyim, “nations,” here the nations of Canaan. Throughout this section the idea is emphasized that victory over the enemy was won, not by the strength of Israel, but by the intervention of God. Them. That is, the children of Israel. The people. That is, the nations of Canaan. Cast them out. Rather, “set them free,” that is, the children of Israel. The double parallelism may be illustrated by the following paraphrase: Thou didst drive out the nations of Canaan with thy hand, And plantedst the children of Israel; Thou didst afflict the people of Canaan, And set free the children of Israel.

Countenance. The word thus translated is rendered “presence” in Ex. 33:14, 15. God’s presence was symbolized by the pillar of cloud (Ex. 13:21). Hadst a favour unto them. Or, “delightedst in them.”

Through thee. Victory is ascribed to God. Push down. Heb. nagach, used of the pushing of horned cattle in Deut. 33:17.

Boast. Or, “praise.” God is the only ground for praise. Compare Isa. 25:1–4. Selah. See p. 629.

But. A sharp contrast between Israel’s early victory under God’s strong hand and the present sorry plight of the nation. The psalmist is using the nontechnical language of Bible writers who so often describe God as doing those things He does not prevent (see on 2 Chron. 18:18). There is a sense in which such a description is correct, but the language must be understood in the light of the over-all revelation of inspiration. Suffering and death entered this world as a result of sin, and the blame for their presence

must be laid at the door of Satan, not God. God sowed “good seed in his field,” but “his enemy came and sowed tares among the wheat” (Matt. 13:24, 25). There is a sense in which God at times is more directly responsible for calamity. In a world in which evil exists it seems essential that sin bring penalty so that the evil propensities of the human heart may be curbed. Thus God has ordained civil penalty for individuals, and also that national crimes be visited upon a nation (see on 2 Chron. 22:8). The calamities of Israel belonged either in this category, in which case they were not undeserved, or in the general category of the afflictions with which the enemy harasses the human family. In such an event God should not be held responsible for them. The sufferer may not always be able to determine immediately the cause of his afflictions. While seeking an answer he should be careful not to charge God “foolishly” (Job 1:22). Hast cast off. Compare Ps. 43:2.

Sheep appointed for meat. Literally, “sheep of food,” that is, sheep destined to be slaughtered for food (see v. 22). Heathen. Nations (see on v. 2).

For nought. Literally, “for not-riches.” It was as though Israel had been given away, as worthless. Dost not increase thy wealth. Or “didst not make a profit with their purchase price.” Some prefer to translate, “demanding no high price for them” (RSV).

Reproach. Compare Ps. 39:8.

Byword. Heb. mashal, a word with a number of meanings, such as “parable,” “proverb,” “a prophetic figurative discourse,” or “a song of derision” as here and in Deut. 28:37 and 1 1 Kings 9:7.

Confusion. Or, “insult.” Hath covered me. Compare Ps. 69:7.

For. Or, “because of.” By reason of. Literally, “because of the face of.” This verse closes the psalmist’s description of the helpless state of the nation of Israel.

Not forgotten thee. The psalmist maintains that the reason for Israel’s woes cannot be traced to defection from God; that even though the nation had remained loyal, it had been punished. In thy covenant. It is difficult to understand how the psalmist could maintain that Israel had remained faithful, in the light of her continued defection. Perhaps he means that although individuals—even a majority of them—had broken the covenant, still, as a nation, she had not formally disavowed God. Or, perhaps in the intensity of his grief, he speaks hyperbolically, as is customary in the East.

Dragons. Heb. tannim, “jackals,” not to be confused with tannin, “sea monster” (Gen. 1:21; Ps. 148:7), or “serpent” (Ex. 7:9, 10). “The place of jackals” signifies the wild, desolate place which such creatures frequent. The psalmist asserts that the Hebrew nation has been despoiled and made a fit place for wild beasts to dwell in (see Jer. 9:11; 10:22). This is a forceful hyperbole. Shadow of death. See on Ps. 23:4; see also Job 3:5.

Stretched out our hands. Compare 1 Kings 8:22; 2 Chron. 6:12, 13.

He knoweth. If this were true, God would know. This is a solemn appeal to God’s omniscience.

Of the heart. See Heb. 4:12.

For thy sake. The psalmist claims that the sufferings were not because the people had broken the covenant, but because they were God’s people. Paul quotes this verse to describe the sufferings of Christians (see Rom. 8:36).

Awake. Compare Ps. 3:7; 7:6; 35:23; 78:65. It appears that God has utterly abandoned the nation of Israel. The psalmist now begins to plead with Him. A truer picture of God’s watch care over Israel is found in Ps. 121.

Wherefore hidest thou? Compare Ps. 13:1.

Our soul. Or, “we” (see on Ps. 16:10). The verse indicates extreme affliction and prostration.

For thy mercies’ sake. Or, “for the sake of thy love” (see on Ps. 36:7). Despite the near despair over the nation’s ignominious plight, the psalmist holds fast to his belief in God’s love. His trouble was his inability to understand God’s ways. His strength lay in his assurance of God’s unfailing love.