Psalms 44 · The Lantern

Unto the end, for them that shall be changed, for the sons of Core, for understanding. A canticle for the Beloved.

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.

"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].

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.

My heart hath uttered a good word: I speak my works to the king: My tongue is the pen of a scrivener that writeth swiftly.

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.

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 to…

"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.

Thou art beautiful above the sons of men: grace is poured abroad in thy lips; therefore hath God blessed thee for ever.

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.

"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.

"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.

Gird thy sword upon thy thigh, O thou most mighty.

"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 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.

"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.

With thy comeliness and thy beauty set out, proceed prosperously, and reign. Because of truth and meekness and justice: and thy right hand shall conduct thee wonderfully.

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 Thee will we winnow away our enemies" (ver. 5).

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."

"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.

Thy arrows are sharp: under thee shall people fall, into the hearts of the king's enemies.

Thy throne, O God, is forever and ever: the sceptre of thy kingdom is a sceptre of uprightness.

Thou hast loved justice, and hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.

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.

"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 Thy name will we confess for ever." What is, "We shall boast"? What, "We shall confess"?

"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.

Myrrh and stacte and cassia perfume thy garments, from the ivory houses: out of which

The daughters of kings have delighted thee in thy glory. The queen stood on thy right hand, in gilded clothing; surrounded with variety.

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.

"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?

"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.

Hearken, O daughter, and see, and incline thy ear: and forget thy people and thy father's house.

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.

"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.

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.

And the king shall greatly desire thy beauty; for he is the Lord thy God, and him they shall adore.

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.

"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?

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.

And the daughters of Tyre with gifts, yea, all the rich among the people, shall entreat thy countenance.

All the glory of the king's daughter is within in golden borders,

Clothed round about with varieties. After her shall virgins be brought to the king: her neighbours shall be brought to thee.

They shall be brought with gladness and rejoicing: they shall be brought into the temple of the king.

Instead of thy fathers, sons are born to thee: thou shalt make them princes over all the earth.

They shall remember thy name throughout all generations. Therefore shall people praise thee for ever; yea, for ever and ever.

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