Psalmen 44:22

(Heb.: 44:23-27) The church is not conscious of any apostasy, for on the contrary it is suffering for the sake of its fidelity. Such is the meaning intended by כּי, Psa 44:23 (cf. Psa 37:20). The emphasis lies on עליך, which is used exactly as in Psa 69:8. Paul, in Rom 8:36, transfers this utterance to the sufferings of the New Testament church borne in witnessing for the truth, or I should rather say he considers it as a divine utterance corresponding as it were prophetically to the sufferings of the New Testament church, and by anticipation, coined concerning it and for its use, inasmuch as he cites it with the words καθὼς γέγραπται. The suppliant cries עוּרה and הקיצה are Davidic, and found in his earlier Ps; Psa 7:7; Psa 35:23; Psa 59:5., cf. Psa 78:65. God is said to sleep when He does not interpose in whatever is taking place in the outward world here below; for the very nature of sleep is a turning in into one's own self from all relationship to the outer world, and a resting of the powers which act outwardly. The writer of our Psalm is fond of couplets of synonyms like ענינוּ ולחצנוּ in Psa 44:25; cf. Psa 44:4, ימינך וּזרועך. Psa 119:25 is an echo of Psa 44:26. The suppliant cry קוּמה (in this instance in connection with the עזרתה which follows, it is to be accented on the ultima) is Davidic, Psa 3:8; Psa 7:7; but originally it is Mosaic. Concerning the ah of עזרתה, here as also in Psa 63:8 of like meaning with לעזרתי, Psa 22:20, and frequently, vid., on Psa 3:3.

We are not told either who was the penmen of this psalm or when and upon what occasion it was penned, upon a melancholy occasion, we are sure, not so much to the penman himself (then we could have found occasions enough for it in the history of David and his afflictions), but to the church of God in general; and therefore, if we suppose it penned by David, yet we must attribute it purely to the Spirit of prophecy, and must conclude that the Spirit (whatever he himself had) had in view the captivity of Babylon, or the sufferings of the Jewish church under Antiochus, or rather the afflicted state of the Christian church in its early days (to which Psa 44:22 is applied by the apostle, Rom 8:36), and indeed in all its days on earth, for it is its determined lot that it must enter into the kingdom of heaven through many tribulations. And, if we have any gospel-psalms pointing at the privileges and comforts of Christians, why should we not have one pointing at their trials and exercises? It is a psalm calculated for a day of fasting and humiliation upon occasion of some public calamity, either pressing or threatening. In it the church is taught, I. To own with thankfulness, to the glory of God, the great things God has done for their fathers (Psa 44:1-8). II. To exhibit a memorial of their present calamitous estate (Psa 44:9-16). III. To file a protestation of their integrity and adherence to God notwithstanding (Psa 44:17-22). IV. To lodge a petition at the throne of grace for succour and relief (Psa 44:22-26). In singing this psalm we ought to give God the praise of what he has formerly done for his people, to represent our own grievances, or sympathize with those parts of the church that are in distress, to engage ourselves, whatever happens, to cleave to God and duty, and…

44:22 Paul quotes this verse as a parenthetical aside in his list of things that cannot separate us from Christ’s love (Rom 8:36).