TRV
Translation
King James Version
Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.
Complete Jewish Bible
You make us retreat from the adversary, and those who hate us plunder us at will.
Berean Standard Bible
You have made us retreat from the foe, and those who hate us have plundered us.
American Standard Version
Thou makest us to turn back from the adversary; And they that hate us take spoil for themselves.
World English Bible Messianic
You make us turn back from the adversary. Those who hate us take plunder for themselves.
Geneva Bible (1599)
Thou makest vs to turne backe from the aduersary, and they, which hate vs, spoile for theselues.
Young's Literal Translation
Thou causest us to turn backward from an adversary, And those hating us, Have spoiled for themselves.
See also
In the KJVVerse 14,582 of 31,102
Study This Verse
Commentary on Psalms 44 verses 9–16
9 ¶ But thou hast cast off, and put us to shame; and goest not forth with our armies.
10 Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.
11 Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen.
12 Thou sellest thy people for nought, and dost not increase thy wealth by their price.
13 Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.
14 Thou makest us a byword among the heathen, a shaking of the head among the people.
15 My confusion is continually before me, and the shame of my face hath covered me,
16 For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.
The people of God here complain to him of the low and afflicted condition that they were now in, under the prevailing power of their enemies and oppressors, which was the more grievous to them because they were now trampled upon, who had always been used, in their struggles with their neighbours, to win the day and get the upper hand, and because those were now their oppressors whom they had many a time triumphed over and made tributaries, and especially because they had boasted in their God with great assurance that he would still protect and prosper them, which made the distress they were in, and the disgrace they were under, the more shameful. Let us see what the complaint is.
I. That they wanted the usual tokens of God's favour to them and presence with them (Psa 44:9): "Thou hast cast off; thou seemest to have cast us off and our cause, and to have cast off thy wonted care of us and concern for us, and so hast put us to shame, for we boasted of the constancy and perpetuity of thy favour. Our armies go forth as usual, but they are put to flight; we gain no ground, but lose what we have gained, for thou goest not forth with them, for, if thou didst, which way soever they turned they would prosper; but it is quite contrary." Note, God's people, when they are cast down, are tempted to think themselves cast off and forsaken of God; but it is a mistake. Hath God cast away his people? God forbid, Rom 11:1.
II. That they were put to the worst before their enemies in the field of battle (Psa 44:10): Thou makest us to turn back from the enemy, as Joshua complained when they met with a repulse at Ai (Jos 7:8): "We are dispirited, and have lost the ancient valour of Israelites; we flee, we fall, before those that used to flee and fall before us; and then those that hate us have the plunder of our camp and of our country; they spoil for themselves, and reckon all their own that they can lay their hands on. Attempts to shake off the Babylonish yoke have been ineffectual, and we have rather lost ground by them."
III. That they were doomed to the sword and to captivity (Psa 44:11): "Thou hast given us like sheep appointed for meat. They make no more scruple of killing an Israelite than of killing a sheep; nay, like the butcher, they make a trade of it, they take a pleasure in it as a hungry man in his meat; and we are led with as much ease, and as little resistance, as a lamb to the slaughter; many are slain, and the rest scattered among the heathen, continually insulted by their malice or in danger of being infected by their iniquities." They looked upon themselves as bought and sold, and charged it upon God, Thou sellest thy people, when they should have charged it upon their own sin. For your iniquities have you sold yourselves, Isa 50:1. However, thus far was right that they looked above the instruments of their trouble and kept their eye upon God, as well knowing that their worst enemies had no power against them but what was given them from above; they own it was God that delivered them into the hand of the ungodly, as that which is sold is delivered to the buyer. Thou sellest them for nought, and dost not increase in their price (so it may be read); "thou dost not sell them by auction, to those that will bid most for them, but in haste, to those that will bid first for them; any one shall have them that will." Or, as we read it, Thou dost not increase thy wealth by their price, intimating that they could have suffered this contentedly if they had been sure that it would redound to the glory of God and that his interest might be some way served by their sufferings; but it was quite contrary: Israel's disgrace turned to God's dishonour, so that he was so far from being a gainer in his glory by the sale of them that it should seem he was greatly a loser by it; see Isa 52:5; Eze 36:20.
IV. That they were loaded with contempt, and all possible ignominy was put upon them. In this also they acknowledge God: "Thou makest us a reproach; thou bringest those calamities upon us which occasion the reproach, and thou permittest their virulent tongues to smite us." They complain, 1. That they were ridiculed and bantered, and were looked upon as the most contemptible people under the sun; their troubles were turned to their reproach, and upon the account of them they were derided. 2. That their neighbours, those about them, from whom they could not withdraw, were most abusive to them, Psa 44:13. 3. That the heathen, the people that were strangers to the commonwealth of Israel and aliens to the covenants of promise, made them a by-word, and shook the head at them, as triumphing in their fall, Psa 44:14. 4. That the reproach was constant and incessant (Psa 44:15): My confusion is continually before me. The church in general, the psalmist in particular, were continually teased and vexed with the insults of the enemy. Concerning those that are going down every one cries, "Down with them." 5. That it was very grievous, and in a manner overwhelmed him: The shame of my face has covered me. He blushed for sin, or rather for the dishonour done to God, and then it was a holy blushing. 6. That it reflected upon God himself; the reproach which the enemy and the avenger cast upon them was downright blasphemy against God, Psa 44:16, and Kg2 19:3. There was therefore strong reason to believe that God would appear for them. As there is no trouble more grievous to a generous and ingenuous mind than reproach and calumny, so there is none more grievous to a holy gracious soul than blasphemy and dishonour done to God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–16. Public domain.
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Ambrose of MilanAD 397
COMMENTARY ON TWELVE PSALMS 44:35
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.
Augustine of HippoAD 430
Exposition on Psalm 44
"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?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 44:10 captures the profound anguish of a community experiencing devastating military defeat and national humiliation, attributing their plight directly to God's perceived action. It voices a deep lament over divine abandonment, where the psalmist believes God has not only allowed their retreat from the enemy but has actively caused it, permitting their adversaries to plunder them, despite the nation's asserted covenant faithfulness. This verse poignantly expresses the confusion and despair of a people grappling with inexplicable suffering and the apparent withdrawal of divine favor in a time of acute crisis.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 44:10 employs several potent literary devices to convey its message of distress and bewilderment. The most prominent is Direct Address to God ("Thou makest us"), which is characteristic of lament psalms, allowing the psalmist to voice raw complaint, confusion, and even accusation directly to the divine. The phrase "turn back from the enemy" is a form of Metonymy, where the action (turning back) stands for the entire military defeat and the ensuing humiliation. The stark contrast between God's glorious past deliverance (recounted earlier in the psalm) and His perceived present action of causing defeat creates a powerful Juxtaposition, amplifying the psalmist's anguish and bewilderment. Furthermore, the imagery of the enemy "spoiling for themselves" is vivid Imagery, painting a clear and distressing picture of the consequences of defeat and the complete subjugation of the people. The entire verse functions as a form of Hyperbole in its attribution of the defeat directly to God, emphasizing the psalmist's profound sense of abandonment and the severity of the crisis.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 44:10 confronts the perplexing reality of suffering and defeat experienced by God's faithful people. It challenges the simplistic notion that righteousness always leads to immediate prosperity and victory, while sin always results in immediate judgment. Instead, it presents a scenario where, despite apparent faithfulness, the community faces profound humiliation and loss, leading to a crisis of faith regarding God's covenant promises and His active presence. This verse highlights the tension between theological understanding and lived experience, forcing a deeper reflection on divine sovereignty, human suffering, and the nature of God's justice and faithfulness, even when His ways are inscrutable. The psalmist's lament ultimately serves as a theological wrestling match, seeking to reconcile God's character with their current, painful reality, and inviting believers to bring their deepest questions and disappointments before Him.
REFLECTION AND APPLICATION
Psalms 44:10 offers profound insights for believers navigating seasons of inexplicable suffering, defeat, or perceived divine abandonment, even when they believe they have been faithful. It validates the raw, honest expression of pain and confusion before God, demonstrating that true faith does not demand a stoic silence in the face of adversity, but rather invites fervent lament and questioning. This verse reminds us that the Christian journey is not immune to profound setbacks, humiliation, or periods where God's presence feels distant or even adversarial. It challenges us to examine our expectations of God's intervention, particularly in times of crisis, and encourages a mature faith that can grapple with the paradox of suffering in the lives of the righteous. Ultimately, it calls us to persist in prayer and trust, even when circumstances seem to contradict God's character or promises, holding onto the hope that God hears our cries and will ultimately act, even if His timing and methods are beyond our immediate comprehension.
Questions for Reflection
FAQ
Why does the psalmist say "Thou makest us to turn back" instead of blaming the enemy?
Answer: The psalmist's attribution of defeat directly to God's action ("Thou makest us") is a characteristic and profound feature of biblical lament. It reflects a deep theological conviction in ancient Israel that God is sovereign over all events, including military outcomes. In Israelite thought, both victory and defeat were ultimately seen as divinely ordained, either as blessings for obedience or judgments for disobedience (see Deuteronomy 28). However, in Psalm 44, the psalmist explicitly denies any national sin that would warrant such a severe judgment (Psalm 44:17-22), making the perceived divine abandonment all the more perplexing and painful. This direct address is not an accusation of malice, but rather a desperate, anguished plea for God to explain and reverse His perceived withdrawal, highlighting the profound crisis of faith and understanding within the covenant relationship. It underscores the psalmist's belief that only God could have allowed such a devastating reversal.
CHRIST-CENTERED FULFILLMENT
While Psalms 44:10 expresses the lament of a people experiencing perceived divine abandonment and humiliation, its ultimate fulfillment and deepest answer are found in the person and work of Jesus Christ. The psalmist's cry of seemingly unwarranted suffering resonates profoundly with Christ's experience on the cross, where He truly was "made to turn back" from the enemy of sin and death, not for His own transgression, but as the spotless Lamb of God for the sins of the world. On the cross, Jesus endured the ultimate humiliation, becoming a "reproach of men, and despised of the people" (Psalm 22:6), and cried out, "My God, my God, why hast thou forsaken me?" (Matthew 27:46). He allowed Himself to be "spoiled" of His glory and life, not by an earthly enemy, but by the spiritual forces of darkness, so that we might be rescued from the dominion of darkness and brought into His glorious kingdom (Colossians 1:13). His seeming defeat was, in fact, the decisive victory over sin, death, and the devil, transforming the shame of the cross into the glory of resurrection and eternal life. Thus, the lament of Psalm 44:10 finds its ultimate answer not in a reversal of earthly fortunes, but in the redemptive suffering of the Lamb of God, who, through His own humiliation, secured our eternal triumph and delivers us from the ultimate enemy (Revelation 5:9-10).