Psa 44:1 | KD | STEP | The Korahitic Maskı̂l , with its counterpart , if followed by a second, to which a place is here assigned by manifold accords with Ps 42-43, viz., with its complaints (cf. PsPsa 44:26 with the refrain of , ; , Psa 44:24. with ; ), and prayers (cf. with ; ). The counterpart to this Psalm is -13. Just as Ps 42-43 and form a pair, so do Ps 44 and as being Korahitic plaintive and supplicatory Psalms of a national character. Moreover, by David, Ps 80 by Asaph, and Ps 89 by Ethan, are nearest akin to it. In all these three there are similar lamentations over the present as contrasting with the former times and with the promise of God; but they do not contain any like expression of consciousness of innocence, a feature in which Ps 44 has no equal. In this respect the Psalm seems to be most satisfactorily explained by the situation of the חסידים (saints), who under the leadership of the Maccabees defended their nationality and their religion against the Syrians and fell as martyrs by thousands. The war of that period was, in its first beginnings at least, a holy war of religion; and the nation which then went forth on the side of Jahve against Jupiter Olympius, was really, in distinction from the apostates, a people true to its faith and confession, which had to lament over God’s doom of wrath in 1 Macc. 1:64, just as in this Psalm. There is even a tradition that it was a stated lamentation Psalm of the time of the Maccabees. The Levites daily ascended the pulpit (דוכן) and raised the cry of prayer: Awake, why sleepest Thou, O Lord?! These Levite criers praying for the interposition of God were called מעוררים (wakers). It is related in B. Sota 48a of Jochanan the high priest, i.e., John Hyrcanus (135-107 b.c.), that he put an end to these מעוררים, saying to them: “Doth the Deity sleep? Hath not the Scripture said: Behold the Keeper of Israel slumbereth not and sleepeth not!? Only in a time when Israel was in distress and the peoples of the world in rest and prosperity, only in reference to such circumstances was it said: Awake, why sleepest Thou, O Lord?” Nevertheless many considerations are opposed to the composition of the Psalm in the time of the Maccabees. We will mention only a few. In the time of the Maccabees the nation did not exactly suffer any overthrow of its “armies” ( ) after having gathered up its courage: the arms of Judah, of Jonathan, and of Simon were victorious, and the one defeat to which Hitzig refers the Psalm, viz., the defeat of Joseph and Azaria against Gorgias in Jamnia (1 Macc. 5:55ff.), was a punishment brought upon themselves by an indiscreet enterprise. The complaints in Psa 44:10. are therefore only partially explained by the evmnts of that time; and since a nation is a unit and involved as a whole, it is also surprising that no mention whatever is made of the apostates. But Ewald’s reference of the Psalm to the time of the post-exilic Jerusalem is still more inadmissible; and when, in connection with this view, the question is asked, What disaster of war is then intended? no answer can be given; and the reference to the time of Jehoiachin, which Tholuck in vain endeavours to set in a more favourable light - a king who did evil in the eyes of Jahve, , with which the descriptions of character drawn by Jeremiah, , and by Ezekiel, , fully accord - is also inadmissible. On the other hand, the position of the Psalm in the immediate neighbourhood of Psalms belonging to the time of Jehoshaphat, and also to a certain extent its contents, favours the early part of the reign of king Joash, in which, as becomes evident from the prophecy of Joel, there was no idolatry on the part of the people to be punished, and yet there were severe afflictions of the people to be bewailed. It was then not long since the Philistines and Arabs from the neighbourhood of the Cushites had broken in upon Judah, ransacked Jerusalem and sold the captive people of Judah for a mere song to the Greeks (2Ch 21:16., ). But this reference to contemporary history is also untenable. That unhappy event, together with others, belongs to the category of well-merited judgments, which came upon king and people in the reign of Jehoram; nor does the Psalm sound like a retrospective glance at the time of Jehoram from the standpoint of the time of Joash: the defeat of which it complains, is one that is now only just experienced. Thus we seem consequently driven back to the time of David; and the question arises, whether the Psalm does not admit, with , with which it forms a twin couple, of being understood as the offspring of a similar situation, viz., of the events which resulted from the Syro-Ammonitish war. The fact that a conflict with the foes of the kingdom in the south, viz., with the Edomites, was also mixed up with the wars with the Ammonites and their Syrian allies at that period, becomes evident from Psa 60:1. when compared with , where the words ἐπάταξε τὴν Ἰδουμαίαν (lxx) have fallen out. Whilst David was contending with the Syrians, the Edomites came down upon the country that was denuded of troops. And from 1Ki 11:15 it is very evident that they then caused great bloodshed; for, according to that passage, Joab buried the slain and took fearful revenge upon the Edomites: he marched, after having slain them in the Valley of Salt, into Idumaea and there smote every male. Perhaps, with Hengstenberg, Keil, and others, the Psalm is to be explained from the position of Israel before this overthrow of the Edomites. The fact that in the nation complains of a dispersion among the heathen may be understood by means of a deduction from , according to which the Edomites had carried on a traffic in captive Israelites. And the lofty self-consciousness, which finds expression in the Psalm, is after all best explained by the times of David; for these and the early part of the times of Solomon are the only period in the history of Israel when the nation as a whole could boast of being free and pure of all foreign influence in its worship. In the kindred Psa 60:1-12; 80 (also Ps 89), it is true this self-consciousness does not attain the same lofty expression in this respect Ps 40 stands perfectly alone: it is like the national mirroring of the Book of Job, and by reason of this takes a unique position in the range of Old Testament literature side by side with Lam. 3 and the deutero-Isaiah. Israel’s affliction, which could not possibly be of a punitive character, resembles the affliction of Job; in this Psalm, Israel stands in exactly the same relation to God as Job and the “Servant of Jahve” in Isaiah, if we except all that was desponding in Job’s complaint and all that was expiatory in the affliction of the Servant of Jahve. But this very self-consciousness does somewhat approximately find expression even in Psa 60:4. In that passage also no distinction is made between Israel and the God-fearing ones, and the battle, in which Israel is defeated, but not without hope of final victory, is a battle for the truth. The charge has been brought against this Psalm, that it manifests a very superficial apprehension of the nature of sin, in consequence of which the writer has been betrayed into accusing God of unfaithfulness, instead of seeking for guilt in the congregation of Israel. This judgment is unjust. The writer certainly cannot mean to disown the sins of individuals, nor even this or that transgression of the whole people. but any apostasy on the part of the nation from its God, such as could account for its rejection, did not exist at that time. The supremacy granted to the heathen over Israel is, therefore, an abnormal state of things, and for this very reason the poet, on the ground of Israel’s fidelity and of God’s loving-kindness, prays for speedy deliverance. A Psalm born directly out of the heart of the New Testament church would certainly sound very differently. For the New Testament church is not a national community; and both as regards the relation between the reality and idea of the church, and as regards the relation between its afflictions and the motive and design of God, the view of the New Testament church penetrates far deeper. It knows that it is God’s love that makes it conformable to the passion of Christ, in order that, being crucified unto the world, it may become through suffering partaker of the glory of its Lord and Head. (Hebrew_Bible_44:2-4) The poet opens with a tradition coming down from the time of Moses and of Joshua which they have heard with their own ears, in order to demonstrate the vast distance between the character of the former times and the present, just as Asaph, also, in , appeals not to the written but to the spoken word. That which has been heard follows in the oratio directa . explains what kind of “work” is intended: it is the granting of victory over the peoples of Canaan, the work of God for which Moses prays in Psa 90:16. Concerning ידך, vid., on ; Psa 17:14. The position of the words here, as in ; 83:19, leads one to suppose that ידך is treated as a permutative of אתּה, and consequently in the same case with it. The figure of “planting” (after ) is carried forward in ותּשׁלּחם; for this word means to send forth far away, to make wide-branching, a figure which is wrought up in Ps 80. It was not Israel’s own work, but (כּי, no indeed, for [Germ. nein, denn ] = imo ) God’s work: “Thy right hand and Thine arm and the light of Thy countenance,” they it was which brought Israel salvation, i.e., victory. The combination of synonyms ימינך וּזרועך is just as in , Sir. 33:7, χείρα καὶ βραχίονα δεξιόν, and is explained by both the names of the members of the body as applied to God being only figures: the right hand being a figure for energetic interposition, and the arm for an effectual power that carries through the thing designed (cf. e.g., ; ), just as the light of His countenance is a figure for His loving-kindness which lights up all darkness. The final cause was His purpose of love: for (inasmuch as) Thou wast favourable to them (רצה as in ). The very same thought, viz., that Israel owes the possession of Canaan to nothing but Jahve’s free grace, runs all through Deut. 9.