Psalm 44 [MT 45]

Listen to this, all you who are heedless of your children, who ignore their singing diabolical songs, while you pay no attention to the divine stories. Those people were not like that; on the contrary, they passed their life without interruption in stories of God’s great deeds and achieved a double advantage. On the one hand, it was a good experience for them to keep in mind the divine favors, and they were the better for it; on the other, their offspring gained no little grounding in the knowledge of God from these stories, and were moved to imitation of virtue. For them, you see, books were the mouths of their forebears, and these stories were a feature of every study and every employment, nothing being more agreeable or more profitable. After all, if mere adventure stories, fables and fictions generally divert the listeners, much more do these stories reveal his beneficence, power, wisdom and care, stimulate the listener with enjoyment and make them more observant. You see, those who were present during the events and eyewitnesses passed them on for our hearing, and hearing is equally effective for faith development as sight.

Commentary on the Psalms 44:2

The majesty that with the Father dwelled, His spirit and thought, the way of his designs, Which made not by his hand or spoken word, Breathed from the Father’s heart, declared his will.

The Divinity of Christ 90-93

"O God, we have heard with our ears; our fathers have told us the work that You did in their days, and in the days of old" [Psalm 44:1]. Wondering wherefore, in these days, He has seemingly forsaken those whom it was His will to exercise in sufferings, they recall the past events which they have heard of from their fathers; as if they said, It is not of these things that we suffer, that our fathers told us! For in that other Psalm also, He said this, "Our fathers trusted in You; they trusted, and Thou delivered them. But I am a worm and no man; a reproach of men, and the outcast of the people." They trusted, and Thou delivered them; have I then hoped, and have You forsaken me? And have I believed upon You in vain? And is it in vain that my name has been written in Your Book, and Your name has been inscribed on me? What our fathers told us was this:

Exposition on Psalm 44

Above, the Psalmist showed his desire for God; here, however, he proceeds to pray against the affliction of the whole people. The title: "Unto the end, a Psalm for the sons of Korah, unto understanding." The sons of Korah are the sons of the Passion of Christ; and these are properly the martyrs, because they imitate Christ. 1 Pet. 2: "Christ suffered for us," etc. And therefore it properly suits the martyrs. It is true that all good things, temporal and spiritual, are given by God. Temporal things are lesser goods; spiritual things, however, are greater. A father gives small things to small children, but great things to the mature. And God does likewise; for when men were in the state of little children, he gave them small things, that is, temporal things, as is evident in the Old Testament. Gal. 3: "They were like little children under a tutor," that is, under the observances of the law. Is. 1: "If you are willing and listen to me, you shall eat the good things of the land." But now, to those who are mature in the New Testament, temporal things are not promised, but harsh afflictions, and this under the hope of spiritual things. Lk. 6: "Blessed shall you be when men shall hate you," etc. And thus the intention is first to draw the men of the New Testament away from the appetite for earthly prosperity promised in the Old Testament. This Psalm is therefore divided into three parts. First he treats of past prosperity. Second, of present adversity, at "But now you have cast us off." Third, he asks for help against these things, at "Arise." Concerning the first he does two things: first he enumerates the benefits bestowed on the ancients; second he shows that he has hope for greater things, at "You yourself are." Concerning the first he does three things: first he introduces the report of the benefits; second, the time, at "The work which"; third he sets forth the benefit itself, at "Your hand." Concerning the first, he first proposes the manner of hearing; second, from whom they heard. He begins with the invocation of the divine name, when he says, "O God." And this Psalm proceeds in the manner of a prayer, which is the ascent of the mind to God; or because in this Psalm he treats of prosperous and adverse things. In adversity a man has regard for God as a defender. Ps. 120: "To the Lord, when I was in tribulation," etc. In prosperity he invokes God with joy. Sir. 26: "As one who is thirsty enters joyfully to a fountain." "We have heard." Hearing is necessary for wisdom. Sir. 6: "If you love to hear, you shall be wise." And it is also necessary for the wise. Prov. 1: "A wise man hearing shall be wiser." Likewise it is necessary for everyone, because no one is sufficient to devise all things that pertain to wisdom; and therefore no one is so wise that he cannot be instructed by another, because if he hears good things, he is helped by receiving them; if he hears bad things, he is helped by learning better. "With our ears." He hears with his own ears who hears with ears subject to reason. Hence a man is called such insofar as he has reason. When the ears are subject to reason, they are human; when they are not subject to reason, they are brutish. Lk. 8: "He who has ears to hear, let him hear," that is, let him consider. "Our fathers have declared to us." Here he shows that he heard from those who wished to teach the truth, because they are fathers. Deut. 32: "Ask your fathers," etc. Likewise, from those who were able to teach the truth, because they were ancient. Job 12: "In the ancient is wisdom." "The work that you wrought in their days." Here he sets forth the time in which he heard these things. Certain benefits are ancient, which they themselves saw; hence he says, "And in the days of old."

Exposition on the Psalms of David

So which triumphs is he recalling? Which successes? Some in Egypt, some in the desert, some in the land of promise, but especially those in the promised land.… They had no need of weapons; instead, they captured cities by a mere shout, and crossing the Jordan they overran the first city that stood in their way, Jericho, as though by dancing rather than fighting. I mean, they went out fitted with weapons not as if for battles but for a festival and dance, bearing arms for appearance’s sake rather than security; wearing sacred robes and having the Levites preceding the army, they encircled the wall. It was a marvelous and extraordinary sight to see, so many thousands of soldiers marching in step and order, in silence and utter regularity, as though no one was about, with that daunting harmony of trumpets keeping everything in time.

Commentary on the Psalms 44:3

"Your hand destroyed the nations; and You planted them: Thou weakened the peoples, and cast them out" [Psalm 44:2]. That is to say: "You drove out 'the peoples' from their own land, that You might bring 'them' in, and plant them; and might by Your mercy establish their kingdom." These are the things that we heard from our fathers. But perhaps it was because they were brave, were men of battle, were invincible, were well-disciplined, and warlike, that they could do these things. Far from it. This is not what our fathers told us; this is not what is contained in Scripture. But what does it say, but what follows?

Exposition on Psalm 44

You, O Lord, he is saying, drove out from here the Canaanites along with the other nations, settling our ancestors in their place: it was not by trusting in strength or depending on armor that they emerged stronger that such people, but led by your grace they felled some and took others into slavery, since you accorded them a special relationship with you—the meaning of “you took delight in them.”

Commentary on the Psalms 44:2

"Your hand." Here he sets forth the benefit itself. Second he sets forth the order of the benefit, and the cause of the benefit. In the benefit we consider the work and the fruit of the work. The work of divine power is that he drove out the nations before them; hence he says, "Your hand," that is, your power. For by bodily members in God is signified the action that we exercise through them. He destroyed the nations, that is, he destroyed the inhabitants of the Promised Land, even physically. Ps. 59: "Scatter them by your power." The fruit is that they succeeded them. Job 34: "He shall crush many and innumerable, and make others stand in their place." Therefore he says, "And you planted them." Ex. 15: "You shall bring them in and plant them," etc. What is planted takes root so as to bear fruit. Is. 5: "I expected that it would bring forth grapes, and it brought forth wild grapes." "You afflicted the peoples." Here is the manner and order of the benefit: because they were not destroyed all at once, since the land would have been uncultivated and wild beasts would have multiplied; and therefore he gradually consumed them. Hence he says, "You afflicted the peoples," both through wars and through wild beasts and hornets. Josh. 24: "I sent hornets before you." Wis. 12: "You sent wasps as forerunners of your army." "And you drove them out," thus gradually afflicting them. Ps. 78: "He drove out the nations before them."

Exposition on the Psalms of David

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

Commentary on Twelve Psalms 44:12

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

Commentary on Twelve Psalms 44:13

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

Exposition on Psalm 44

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

Exposition on the Psalms of David

"What? Was He then other than now He is?" Away with the supposition. For what follows?

"You are Yourself my King and my God." [Psalm 44:4]. "You are Yourself;" for You are not changed. I see that the times are changed; but the Creator of times is unchanged. "You are Yourself my King and my God." You are wont to guide me: to govern me, to save me. "You who commandest salvation unto Jacob." What is, "You who commandest"? Even though in Your own proper Substance and Nature, in which You are whatsoever You are, You were hid from them; and though You did not converse with the fathers in that which You are in Yourself, so that they could see You "face to face," yet by any created being whatsoever "You command salvation unto Israel." For that sight of You "face to face" is reserved for those set free in the Resurrection. And the very "fathers" of the New Testament too, although they saw Your mysteries revealed, although they preached the secret things so revealed to them, nevertheless said that they themselves saw but "in a glass, darkly," but that "seeing face to face" [1 Corinthians 13:12] is reserved to a future time, when what the Apostle himself speaks of shall have come. "When Christ our life shall appear, then shall you also appear with Him in glory." [Colossians 3:4] It is against that time then that vision "face to face" is reserved for you, of which John also speaks: "Beloved, we are now the sons of God: and it does not yet appear what we shall be. We know that, when He shall appear, we shall be like Him; for we shall see Him as He is." [1 John 3:2] Although then at that time our fathers saw You not as You are, "face to face," although that vision is reserved against the resurrection, yet, even though they were Angels who presented themselves, it is Thou, "Who commandest salvation unto Jacob." You are not only present by Your own Self; but by whatsoever created being You appeared, it is Thou that dost "command" by them, that which You do by Your own Self in order to the salvation of Your servants: but that which they do whom Thou "commandest" it, is done to procure the salvation of Your servants. Since then You are Yourself "my King and my God, and You command salvation unto Jacob," wherefore are we suffering these things?

Exposition on Psalm 44

You are the same even now, Lord, he is saying, ruling in similar fashion, overpowering in a similar fashion, exercising the same force, your nature undergoing no change. For you simply a word suffices for salvation: give the nod, and the people will enjoy it.

Commentary on the Psalms 44:3

"You yourself are." Here is set forth the hope he has for a greater benefit, which arises from hope in God himself. And therefore he does three things. First he proposes the cause of hope; second, confidence, at "Through you we shall push back our enemies"; third, thanksgiving, at "In God we shall glory." Concerning the first he does three things. First he sets forth the immutability of God; second, his governance; third, the experience of divine help. He shows the immutability of God, because God did this for the fathers; and again, because his power has not diminished, and therefore he can do even greater things for them. Hence he says, "You yourself are my king and my God," who are not diminished. Likewise the care of man also pertains to you as it did then; hence he says, "My king," who defends and governs, "and my God," who provides for me. Deut. 6: "Hear, O Israel," etc. Therefore I trust, as they also trusted. Likewise from experience, because you alone are the one who saves; hence he says, "Who commands the salvation of Jacob." And he says this because formerly he saved through others, but here he himself saves. Is. 25: "Behold, this is our God; we have waited for him, and he will come and save us."

Exposition on the Psalms of David

But perhaps it is only what is past that has been described to us: but nothing of the kind is to be hoped for by us for the future. Nay indeed, it is still to be hoped for. "Through You will we winnow away our enemies" [Psalm 44:5]. Our fathers then have declared to us a work that Thou did "in their days, and in the days of old," that Your hand destroyed the Gentiles: that Thou "cast out the peoples; and planted them." Such was the past; but what is to be hereafter? "Through You we shall winnow away our enemies." A time will come, when all the enemies of Christians will be winnowed away like chaff, be blown like dust, and be cast off from the earth....

Exposition on Psalm 44

In the Scriptures it is often the custom for horns to designate the eminence of faith and of the virtues with which we ought to strike out against and overcome the hostile advances of our ancient enemy, joining the prophet in saying to the Lord, “Through you we will fight against our enemies with the horn.”

On the Tabernacle 3:11

"Through you we shall push back our enemies." Here he sets forth the confidence he has in God. And first he proposes what he hopes; second he shows that he attributes this to God; third he sets forth the cause. He hopes for help against enemies, against whom he has a twofold help: one, that he may conquer the enemy; and as to this he says, "Through you," that is, by your power, not by our own, "we shall scatter with our horn," that is, our enemies, whether in the present or in the future. And he says "horn," by way of likeness, because the attacking power of the ox is in its horn. And he says "we shall scatter," because on the threshing floor the chaff is separated from the wheat; so at the judgment the evil will be taken away and the good will remain. The other help is that he not be conquered by the enemy; and as to this he says, "In your name we shall despise those who rise up against us," that is, by your power we shall despise all our enemies in the future or in the present, because they could do us no harm.

Exposition on the Psalms of David

Thus much of the future. "I will not trust in my bow," even as our fathers did not in "their sword. Neither shall my sword help me" [Psalm 44:6].

Exposition on Psalm 44

Behold, this is the true and the Christian humility. In this you will best govern both yourself and those in your charge. In this you will be able to achieve victory over every vice, by attributing to God rather than to yourself the fact that you have won. The reason why our vices recover their strength at the very moment when they have almost been subdued is, in my opinion, only because we do not say to God what his warrior David said when fighting the wars of the Lord: “Through you,” he said, “we have struck down our foes; and through your name we trample down our adversaries.” And again: “No one prevails by his own strength. The Lord makes his adversary weak.” But perhaps I shall receive the answer: “Are we then not to offer thanks to God, not to render praises?” I think so, but the trouble is that when we do it, we do it in words only, and inwardly: to God we offer thanks in private, to ourselves in public. We render praise to God on our lips, but to ourselves both on our lips and in our heart. This is what often raises up the enemy when he is already humbled, for the sin of our vanity is his strength.

Exhortation to Humility 6

"For not." In the preceding verse the Psalmist set forth the hope of repelling enemies; here, however, he shows the reason for what was said, namely what he said, "Through you our enemies," and therefore he shows that he does not hope in himself: because "nor in my bow." For in 1 Sam. 2 it is said: "The bow of the mighty is overcome." Likewise he does not hope even in the sword; hence, "And my sword shall not save me." Ps. 37: "Let their sword be broken." For with these two one fights: namely, with the bow against those at a distance; hence by the bow is designated man's cunning, by which he provides for himself in the future; as if to say: I do not hope in my own foresight. With the sword one fights against those nearby, in which is designated power; as if to say: nor do I hope in my own power, but in you.

Exposition on the Psalms of David

"For You have saved us from our enemies" [Psalm 44:7]. This too is spoken of the future under the figure of the past. But this is the reason that it is spoken of as if it were past, that it is as certain as if it were past. Give heed, wherefore many things are expressed by the Prophets as if they were past; whereas it is things future, not past facts that are the subject of prophecy. For the future Passion of our Lord Himself was foretold: and yet it says, "They pierced My hands and My feet. They told all My bones;" not, "They shall pierce," and "shall tell." "They looked and stared upon Me;" not "They shall look and stare upon Me." "They parted My garments among them." It does not say, "They shall part" them. All these things are expressed as if they were past, although they were yet to come: because to God things to come also are as certain as if they were past....It is for this reason, in consequence of their certainty, that those things which are yet future, are spoken of as if past. This it is then that we hope. For it is, "You have saved us from our enemies, and hast put them to shame that hated us."

Exposition on Psalm 44

Whence do you have this hope? From God. And he shows this through experience. "For you have saved us from those who afflict us": either in the present, because even if they harm us bodily, they nevertheless cannot harm us spiritually; or in the future. The saints are afflicted in two ways: sometimes in bodily things, by words or by deeds. 1 Sam. 1: "Her rival also afflicted her." Sometimes they are afflicted spiritually, when those who dwell near them sin. And from these afflictions they are freed by God. "And those who hate us you have put to shame," since they cannot achieve their intention against us; and they are confounded here, and shall be confounded in the future. Is. 41: "Behold, all shall be confounded and ashamed, all who fight against you."

Exposition on the Psalms of David

The rich glory in their wealth; the luxurious in their dinner parties; the impure glory in night and darkness; the powerful glory in this life that has nights. But the just does not glory in this life but in the Lord God whom he strives to please in all that he does.

Commentary on Twelve Psalms 44:23

Blessed is the one engaged in praise the whole day, namely, through his life, which lacks the uproar of emotions and is filled with an understanding of God.

Notes on the Psalms 43[44].9

"In God will we boast all the day long" [Psalm 44:8]. Observe how he intermingles words expressive of a future time, that you may perceive that what was spoken of before as in past time was foretold of future times. "In God will we boast all day long; and in Your name will we confess for ever." What is, "We shall boast"? What, "We shall confess"? That You have "saved us from our enemies;" that You are to give us an everlasting kingdom: that in us are to be fulfilled the words, "Blessed are they that dwell in Your house: they will be always praising You."

Exposition on Psalm 44

"In God." Here thanksgiving is set forth. And first he sets forth the praise by which they themselves shall be praised. Second he sets forth the praise by which they themselves shall praise. For in the first they shall both praise and be praised; therefore he says, "all the day," that is, for eternity. And this praise is holy, because it is not in themselves but in God. Jer. 17: "You are my praise." Ps. 150: "Praise the Lord in his holy ones." Likewise it will be continual, because "all the day" of eternity. Ps. 84: "Better is one day in your courts than a thousand." They shall be praised, I say, by Christ. Mt. 10: "Whoever shall confess me before men, I will confess," that is, I will praise him, "before my Father." Jerome has, "In God they shall praise," because the saints in heaven shall praise God by contemplating his goodness, and they shall give thanks, being grateful for his benefits.

Exposition on the Psalms of David

Since then we have the certainty that these things are to be hereafter, and since we have heard from our fathers that those we spoke of were in time past, what is our state at present? "But now You have cast us off, and put us to shame" [Psalm 44:9]. You have "put us to shame" not before our own consciences, but in the sight of men. For there was a time when Christians were persecuted; when in every place they were outcasts, when in every place it used to be said, "He is a Christian!" as if it conveyed an insult and reproach. Where then is He, "our God, our King," who "commands salvation unto Jacob"? Where is He who did all those works, which "our fathers have told us"? Where is He who is hereafter to do all those things which He revealed unto us by His Spirit? Is He changed? No. These things are done in order to "understanding, for the sons of Korah." For we ought to "understand" something of the reason, why He has willed we should suffer all these things in the mean time. What "all things"? "But now You have cast us off and put us to shame: and goest not forth, O God, in our powers." We go forth to meet our enemies, and You go not forth with us. We see them: they are very strong, and we are without strength. Where is that might of Yours? Where Your "right hand," and Your power? Where the sea dried up, and the Egyptian pursuers overwhelmed with the waves? Where Amalek's resistance subdued by the sign of the Cross? [Exodus 17:12] "And You, O God, goest not forth in our powers."

Exposition on Psalm 44

"But now." Here he sets forth the adversity of the saints of the New Testament. And first he sets forth the adversity they suffer. Second he sets forth their patience and steadfastness, at "All these things have come upon us." Concerning the adversity of the saints, he first touches on the cause of the adversity: namely, the withdrawal of divine help. Second he touches on the order, at "You have turned us back." A holy man has three things in God: namely, refuge. Ps. 90: "Lord, you have been our refuge." Prov. 18: "The name of the Lord is a strong tower; the just man runs to it and shall be exalted." Second, he has glory in God. Ps. 3: "You are my glory." Third, help itself. Ps. 121: "My help is from the Lord." Sometimes, however, in external things it appears that a man does not have refuge in God; and therefore he says, "But now you have cast us off," because formerly you were our refuge. And this insofar as you do not defend us from the one who assails us. Lam. 2: "The Lord has cast off his altar." Yet he has not cast off in respect to interior things, because "the Lord will not cast off his people," Ps. 94. Likewise, "You are not my glory," because "you have put us to shame"; you seem to shame us in external things, when you allow our humiliation. Likewise you used to counsel and help; but now you do not, because "you will not go forth, O God, with our armies." And he speaks after the manner of a general. It was the custom in the Old Testament that when God aided the people fighting, then God went forth before the people. Hab. 3: "You went forth for the salvation of your people," etc. This, however, does not signify local movement in God, but the proceeding of his providence toward external things. Now, however, God does not go forth, while he permits us to succumb to our enemies. And he does this to draw us away from earthly things, because if there were always prosperity in temporal things, man would serve God for them. And if this were our intention, it would be frustrated in those things. Therefore, so that our love may not be mercenary and our intention may not be directed to bodily things, he withdraws these from his friends.

Exposition on the Psalms of David

One who is carried off by people is not necessarily conquered. Take, for example, Paul. He rejoices in his sufferings. He glories in being let out through a window and lowered in a basket. Look at holy Jeremiah, holy Ezekiel, holy Daniel. These were led into captivity and plundered by the Assyrians. But their own personal faith was never taken captive. They never sinned against the Lord’s covenant.

Commentary on Twelve Psalms 44:35

"You have turned us away backward in presence of our enemies" [Psalm 44:10], so that they are, as it were, before; we, behind; they are counted as conquerors, we as conquered. "And they which hate us spoiled for themselves." What did they "spoil" but ourselves?

Exposition on Psalm 44

"You have turned us back." Here is set forth the order of the adversity of holy men, with respect to two things: namely, with respect to the consolation they do not have, and with respect to the affliction they suffer. Men who go to battle flee, are captured, are killed, are scattered, and are sold. As to the first he says, "You have turned us back before our enemies," that is, you have made us flee. Deut. 28: "By one way you shall go out against them, namely the enemies, and by seven ways you shall flee." This pertains especially to the holy martyrs, because in persecution some, unable to endure, turned away from the faith. 2 Pet. 2: "It would have been better for them not to have known the way of justice than, after knowing it, to turn back." Some fled. Mt. 10: "If they persecute you in one city, flee to another." As to the second he says, "And those who hate us have plundered for themselves." Tob. 3: "We have been given over to plundering." Is. 42: "But this is a people plundered and laid waste." This also happens to the saints, because some were plundered by the Devil, namely those who denied the faith; likewise some were captured by enemies while fleeing.

Exposition on the Psalms of David

What is the meaning of “like sheep for slaughter”? Making us vulnerable to attack, presenting us as insignificant. Some sheep, you see, those suited to breeding are for purchase; others, … whether from age or sterility, are useful only for eating. And what was actually worse, their being scattered even among the nations, which was hardest of all for them, their not being able to observe the Law in all precision there and being divorced from their ancestral way of life. And not in one race, he is saying, but in all parts; we are on the verge of only one thing, and that is being abused, whereas we do not have the strength for taking vengeance or lifting a hand in resistance. This fate, you see, illustrates the likeness of sheep.

Commentary on the Psalms 44:7

"You have given us like sheep appointed for meat, and hast scattered us among the nations" [Psalm 44:11]. We have been "devoured" by "the nations." Those persons are meant, who, through their sufferings, have by process of assimilation, becomes part of the "body" of the Gentile world. For the Church mourns over them, as over members of her body, that have been devoured.

Exposition on Psalm 44

As to the third he says, "We have been made a reproach," and this because they killed us bodily. As to the fourth he says, "And among the nations you have scattered us," because literally this happened to the Jews. Deut. 28: "You shall be scattered to every wind," etc. Similarly, the holy martyrs were scattered.

Exposition on the Psalms of David

It is our custom, remember, to give away even without cost things that are worthless and insignificant, whereas what we put great store by we sell at a high price, should we sell at all, but make available even gratis what we put little store by.… Now, if disposing of something below cost demonstrates its lack of value, much more so to take nothing for it, no charge. So this is what he is saying: just as if someone were to let their possessions go without charge, so you too allowed us to be of no value, you spurned us completely.

Commentary on the Psalms 44:7

"You have sold Your people for no price" [Psalm 44:12]. For we see whom You have made over; what You have received, we have not seen. "And there was no multitude in their jubilees." For when the Christians were flying before the pursuit of enemies, who were idolaters, were there then held any congregations and "jubilees" to the honour of God? Were those Hymns chanted in concert from the Churches of God, that are wont to be sung in concert in time of peace, and to be sounded in a sweet accord of the brotherhood in the ears of God?

Exposition on Psalm 44

As to the fifth he says, "You have sold your people for no price," because the martyrs were killed for no price, that is, no great price. In this it is shown that they were held as worthless. Is. 52: "You were sold for nothing, and there was no great number in exchange for them." Jerome has, "You did not profit." A usurer gives little and receives much; as if to say: not many profited there, because few were converted at that time; hence more died than were converted. Or, "there was not a great number" of others who sang psalms to God at their death. Lam. 1: "The ways of Zion mourn, because there are none who come to the solemn feast."

Exposition on the Psalms of David

"You made us a reproach to our neighbours; a scorn and a derision to them that are round about us" [Psalm 44:13].

Exposition on Psalm 44

"You have made us." Above, the Psalmist set forth the oppression of the saints; here he sets forth their vilification. And first he sets forth the vilification they suffered outwardly. Second he shows what results from this in the heart, at "All the day my shame." Concerning the first he sets forth the process of vilification from the point of view of the baseness of men and from the point of view of the baseness of the thing. From the point of view of the baseness of men, it is that first a reproach is spoken to someone, namely that he is a thief or an adulterer. Second he suffers this as a mockery. Third it grows into a byword, that is, into infamy. From the point of view of persons: first from his companion; second it passes to others; third it is spread abroad. And as to the first he says, "We have been made a reproach to our neighbors," that is, to brothers and relatives, because the saints were called sacrilegious, murderers, or other such things. And this mocking is done by gestures; hence he says, "a scoff." And by words; hence he says, "and a derision." A scoff is when someone mocks by wrinkling his nose. Derision is when with amusement or laughter he speaks things that pertain to blame. Jer. 20: "I am made a derision; all the day long everyone scoffs at me." And he says, "to those who are round about us"; as if to say: not only to neighbors, but now to others we have become an object of reproach and shame. Thus also the holy martyrs were derided by all. 1 Cor. 4: "We have become as the refuse of this world."

Exposition on the Psalms of David

"You made us a similitude among the heathen" [Psalm 44:14]. What is meant by a "similitude"? It is when men in imprecating a curse make a "similitude" of his name whom they detest. "So may thou die;" "So may thou be punished!" What a number of such reproaches were then uttered! "So may thou be crucified!" Even in the present day there are not wanting enemies of Christ (those very Jews themselves), against whom whenever we defend Christ, they say unto us, "So may thou die as He did." For they would not have inflicted that kind of death had they not an intense horror of dying by such a death: or had they been able to comprehend what mystery was contained in it. When the ointment is applied to the eyes of the blind man, he does not see the eye-salve in the physician's hand. For the very Cross was made for the benefit even of the persecutors themselves. Hereby they were healed afterwards; and they believed in Him whom they themselves had slain. "You made us a similitude among the heathen; a shaking of the head among the peoples," a "shaking of the head" by way of insult. "They spoke with their lips, they shook the head." This they did to the Lord: this to all His Saints also, whom they were able to pursue, to lay hold of, to mock, to betray, to afflict, and to slay.

Exposition on Psalm 44

As to the third they are mocked, because people speak of them as they would sing; hence he says, "You have made us a byword among the nations." When evil is inflicted on someone, it becomes a proverb, and people say: may the same happen to you as happened to such a person. And thus one who is mistreated is made a reproach. Perhaps some said: may the same happen to you as to Lawrence and the others. And therefore he says, "You have made us a byword among the nations," that is, as an example of evil and reproach. Job 17: "He has made me a byword of the people, and I am an example before them." 1 Kgs. 9: "This house shall be an example." Likewise this is done by deed and by gesture; hence he says, "a shaking of the head among the peoples." Mt. 27: "Those passing by blasphemed him, shaking their heads." Ps. 22: "They spoke with their lips and shook their heads." Or, "You have made us," that is, into the likeness of Christ, that is, you have caused us to suffer what Christ suffered; as if to say: just as the nations shook their heads at Christ in blasphemy, so they have done to us.

Exposition on the Psalms of David

15–16

"My shame is continually before me; and the confusion of my face has covered me" [Psalm 44:15]. "For the voice of him that reproaches and blasphemes" [Psalm 44:16]: that is to say, from the voice of them that insult over me, and who make it a charge against me that I worship You, that I confess You! And who make it a charge against me that I bear that name by which all charges against me shall be blotted out. "For the voice of him that reproaches and blasphemes," that is, of him that speaks against me. "By reason of the enemy and the persecutor." And what is the "understanding" conveyed here? Those things which are told us of the time past, will not be done in our case: those which are hoped for, as to be hereafter, are not as yet manifest. Those which are past, as the leading out of Your people with great glory from Egypt; its deliverance from its persecutors; the guiding of it through the nations, the placing of it in the kingdom, whence the nations had been expelled. What are those to be hereafter? The leading of the people out of this Egypt of the world, when Christ, our "leader" shall appear in His glory: the placing of the Saints at His right hand; of the wicked at His left; the condemnation of the wicked with the devil to eternal punishment; the receiving of a kingdom from Christ with the Saints to last for ever. These are the things that are yet to be: the former are what are past. In the interval, what is to be our lot? Tribulations! "Why so?" That it may be seen with respect to the soul that worships God, to what extent it worships God; that it may be seen whether it worships Him "freely" from whom it received salvation "freely."...What have you given unto God? You were wicked, and thou were redeemed! What have you given unto God? What is there that you have not "received" from Him "freely"? With reason is it named "grace," because it is bestowed (gratis, i.e.) freely. [Romans 11:6] What is required of you then is this, that thou too should worship "Him freely;" not because He gives you things temporal, but because He holds out to you things eternal....

Exposition on Psalm 44

"All the day." Here he treats of what is born in the heart from outward reproach. And first he sets forth the shame. Second he adds the cause, at "At the voice." First he sets forth the shame, and says, "All the day my shame is before me," that is, it is continually in my sight. Or, "against me," that is, against what is owed to me, namely the honor that is owed to the virtuous. Shame, according to the Philosopher, is the fear of disgrace. Now there is a twofold disgrace. The first is according to truth, and this is the disgrace of sin; and shame regarding such a thing does not befall the virtuous, because they do not have in themselves a consciousness of sin for which they could be ashamed. But it befalls the wicked. Rom. 6: "What fruit did you have then in those things of which you are now ashamed?" The other disgrace is according to estimation, namely that one suffers outwardly abject things or reproaches; and this is found also in perfect men. And of this he speaks here, "All the day," etc. The sign of shame is a blush on the face. Shame is the fear of confusion; and this passion stirs up the vital spirits, and therefore the blood is altered. And the shameless are pale, and the shameful are red. Yet the fearful who fear death become pale, but not those who fear reproach. And the reason is that nature withdraws itself to the place where there is a deficiency; hence when one fears for one's life, the blood and spirits withdraw to the principle of life, namely the heart. But when one fears something external, the spirits and blood withdraw to the exterior parts. He says therefore, "And the confusion of my face has covered me," that is, it has clothed my countenance with redness. And he says, "The confusion of my face," because it is born in the face; but when it is so great that it covers the whole body, it is caused by being trampled upon and vilified.

Exposition on the Psalms of David

As to the second he says, "At the voice of one who reproaches." Reproach is when a taunt is cast in someone's face. Ps. 102: "All the day they reproached me," etc. Slander is a secret detraction. Eccl. 10: "If a serpent bites in silence, it is no less than one who secretly slanders." Thus it was done to the saints in the time of persecution; for Maximus had wicked women seized and made them confess that Christians had committed evil deeds with them. Hence he says, "At the voice of one who reproaches." They also reproached Christ, both in himself and in his members. And therefore he says, "At the face of the enemy and the persecutor." And therefore he says "enemy," because hatred is the cause of persecution. 1 Cor. 4: "We suffer persecution for the sake of justice, and we endure."

Exposition on the Psalms of David

"All this has come upon us; yet have we not forgotten You" [Psalm 44:17]. What is meant by, "have not forgotten You"? "Neither have we behaved ourselves frowardly in Your covenant."

Exposition on Psalm 44

"All these things." Here he shows their perseverance in good. And he proposes their stability in two respects. A man ought to persist in those things that pertain to faith and in good works. And he says that on account of all these things that have come upon us, that is, on account of all the aforementioned adversities, they neither abandoned the faith in their heart; hence he says, "Nor have we forgotten you." Ps. 88: "All your waves," etc. Nor did they abandon divine worship; hence it follows, "And we have not dealt unjustly in your covenant," that is, we have not abandoned the knowledge we have of you through faith. Nor your covenant. The covenant of God is the pact entered into with him in the law and in Baptism; hence whoever acts against the observance of divine worship commits iniquity against the covenant of God. And the martyrs did not do this. Jerome has, "And they have not lied against you," because, namely, they did not offend against him even in word. Sir. 11: "Stand by your covenant."

Exposition on the Psalms of David

"Our heart has not turned back; and You have turned aside our goings out of Your way" [Psalm 44:18]. See here is "understanding," in that "our heart has not gone back;" that we have not "forgotten You, have not behaved frowardly in Your covenant;" placed as we are in great tribulations, and persecutions of the Gentiles. "You have turned aside our goings out of Your way." Our "goings" were in the pleasures of the world; our "goings" were in the midst of temporal prosperities. You have taken "our goings out of Your way;" and hast shown us how "strait and narrow is the way that leads unto life." [Matthew 7:14] What is meant by, "hast turned aside our goings out of Your way"? It is as if He said, You are placed in the midst of tribulation; you are suffering many things; you have already lost many things that you loved in this life: but I have not abandoned you on the way, the narrow way that I am teaching you. You were seeking "broad ways." What do I tell you? This is the way we go to everlasting life; by the way ye wish to walk, you are going to death. How "broad and wide is the road that leads to destruction: and" how "many there be that find it! How strait and narrow the way that leads unto life, and" how "few there be" that walk therein! [Matthew 7:13-14] Who are the few? They who patiently endure tribulations, patiently endure temptations; who in all these troubles do not "fall away:" who do not rejoice in the word "for a season" only; and in the time of tribulation fade away, as on the sun's arising; but who have the "root" of "love," according to what we have lately heard read in the Gospel....

Exposition on Psalm 44

"For You have brought us low in the place of infirmity" [Psalm 44:18]: therefore You will exalt us in the place of strength.

Exposition on Psalm 44

Likewise they are stable in the good works of justice, which proceed from an upright heart; and therefore he says, "Our heart has not turned back," through the abandonment of charity. Lk. 9: "No one putting his hand to the plow," etc. Is. 1: "They are turned away backward," namely sinners. But the charity of the martyrs was in no way diminished, as regards the works themselves. And he says, "Nor have you turned aside our steps from your way"; as if to say: you have not permitted our actions to turn aside from the way of your justice. Is. 30: "This is the way; walk in it." Or, "You have turned aside," according to another reading, "our steps," that is, our paths are those to which our nature leads us of itself, namely according to concupiscence. And thus, because it leads to the ways of our heart, in which one should not walk, you have driven such ways away from your way.

Exposition on the Psalms of David