TRV
Translation
King James Version
Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen.
Complete Jewish Bible
You have handed us over like sheep to be eaten and scattered us among the nations.
Berean Standard Bible
You have given us up as sheep to be devoured; You have scattered us among the nations.
American Standard Version
Thou hast made us like sheep appointed for food, And hast scattered us among the nations.
World English Bible Messianic
You have made us like sheep for food, and have scattered us among the nations.
Geneva Bible (1599)
Thou giuest vs as sheepe to bee eaten, and doest scatter vs among the nations.
Young's Literal Translation
Thou makest us food like sheep, And among nations Thou hast scattered us.
See also
In the KJVVerse 14,583 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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John ChrysostomAD 407
COMMENTARY ON THE PSALMS 44:7
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.
Augustine of HippoAD 430
Exposition on Psalm 44
"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.
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 44:11 is a poignant lament from the community of Israel, expressing profound anguish and a harrowing sense of divine abandonment. The psalmist articulates the devastating perception that God has delivered His chosen people, likened to defenseless sheep, into the hands of their enemies for slaughter, and has subsequently dispersed them among hostile foreign nations. This verse powerfully conveys their extreme vulnerability, humiliation, and the deep theological crisis of feeling forsaken by the very God who had historically championed and protected them, challenging the conventional understanding of divine faithfulness in the face of inexplicable suffering.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 44:11 employs several powerful literary devices to convey its message of profound anguish and theological bewilderment. The most prominent is Simile, where the people of Israel are explicitly compared to "sheep [appointed] for meat." This vivid comparison immediately evokes images of defenselessness, innocence, and inevitable slaughter, effectively communicating the people's extreme vulnerability and the perceived brutality of their fate. The phrase also carries a strong sense of Irony, as God, who is traditionally depicted as the caring Shepherd of His flock (as in Psalm 23), is here paradoxically portrayed as the one delivering His sheep to the slaughter. This creates a profound theological tension, bordering on Theodicy, as the psalmist grapples with the apparent contradiction between God's benevolent character and their inexplicable suffering. Furthermore, the language is intensely Emotive and verges on Hyperbole, reflecting the extreme pain, despair, and bewilderment of the community, expressing their suffering in the most absolute terms to underscore the depth of their perceived abandonment and the severity of their plight.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 44:11 confronts the profound theological dilemma of innocent suffering and perceived divine abandonment, a recurring and challenging theme throughout the laments of the Psalter. It directly challenges the simplistic notion that suffering is always a direct consequence of sin, as the psalmist emphatically insists on the nation's faithfulness and integrity (vv. 17-18). This verse starkly highlights the tension between God's covenant promises of unwavering protection and the lived, brutal experience of His people facing overwhelming defeat and dispersion. It is a raw, honest cry that gives authentic voice to the universal human struggle to reconcile God's goodness, power, and covenant faithfulness with the bewildering reality of profound pain and apparent divine inaction. The psalmist's willingness to accuse God directly, though born of anguish and confusion, paradoxically underscores the intimacy and honesty permitted within the covenant relationship. This lament serves as a vital reminder that genuine faith does not preclude questioning, expressing deep sorrow, or even wrestling with God in the face of inexplicable suffering.
REFLECTION AND APPLICATION
Psalms 44:11, though deeply rooted in ancient Israel's specific historical experience of national crisis, resonates profoundly with universal human experiences of suffering, perceived abandonment, and profound loss. It offers a vital theological permission slip, validating the raw human emotion of questioning God, expressing confusion, and even lamenting directly to Him during times of distress. This verse reminds us that even devout believers can face seasons when God's presence feels distant, when circumstances seem to contradict His promises, or when life feels like an unfair, relentless assault that threatens to consume us. It is not only permissible but often necessary to bring our honest laments, our confusion, and even our accusations before God, just as the psalmist did. The broader psalm, despite its deep despair, ultimately moves towards a desperate plea for deliverance, demonstrating that even in the darkest valleys of suffering, faith can lead to persistent prayer, a renewed cry for divine intervention, and an unwavering, albeit struggling, hope in God's ultimate justice and faithfulness. Our laments, far from being a sign of weak faith, can be an act of profound trust, believing that God is big enough to handle our questions, our pain, and our most honest expressions of doubt and despair.
Questions for Reflection
FAQ
Why does the psalmist accuse God of "giving us like sheep for meat" and scattering them? Does God truly abandon His people?
Answer: The psalmist's language in Psalms 44:11 is a raw, desperate cry born out of deep anguish and profound confusion. It reflects the perception of the suffering community, not necessarily a definitive theological statement of God's actual abandonment. In the midst of severe national defeat and dispersion, the people felt utterly forsaken and vulnerable, as if God Himself had delivered them over to their enemies. This is a common and vital feature of biblical lament, where the sufferer expresses their pain, bewilderment, and even accusations directly to God, precisely because they believe He is the only one who can intervene and bring about a resolution. While God never truly abandons His covenant people (Deuteronomy 31:6), He does, for His sovereign purposes, allow them to experience the consequences of their actions or to undergo trials that refine their faith and draw them closer to Him. The psalmist's cry highlights the profound mystery of suffering and the human struggle to reconcile God's goodness and power with the harsh realities of pain and apparent divine inaction.
How can this verse, with its imagery of being "appointed for meat," be reconciled with God's promises of protection for His people?
Answer: This verse presents a stark and painful contrast to many passages that depict God as Israel's loving protector and faithful shepherd (e.g., Psalm 23, Isaiah 40:11). The tension lies in the significant gap between theological expectation and lived experience. The psalmist is not denying God's power or past faithfulness; rather, they are lamenting the current reality that seems to contradict those very promises. Reconciliation comes not in denying the psalmist's profound pain or the severity of their suffering, but in understanding that God's protection is not always expressed as immediate deliverance from all forms of suffering. Sometimes, God allows His people to walk through deep valleys, even to the point of feeling like "sheep for slaughter," for purposes beyond their immediate comprehension—purposes such as refinement, a powerful witness to His ultimate sovereignty, or to draw them back into deeper dependence upon Him. The psalm itself, despite its deep lament, ultimately concludes with a desperate plea for God to "redeem us for thy mercies' sake" (Psalms 44:26), indicating that even in the depths of despair, a tenacious faith in God's ultimate mercy and redemptive power persists.
CHRIST-CENTERED FULFILLMENT
Psalms 44:11, with its poignant imagery of God's people being "given... like sheep appointed for meat" and "scattered among the heathen," finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the psalmist laments a perceived abandonment by God, Christ truly became the ultimate "Lamb of God" (John 1:29) who was "led as a sheep to the slaughter" (Isaiah 53:7) not for His own sin, but as a perfect, atoning sacrifice for the sins of the world. He was "given up" by the Father Himself (Romans 8:32) to suffer and die, experiencing the deepest form of scattering and abandonment on the cross when He cried out, "My God, my God, why hast thou forsaken me?" (Matthew 27:46). Yet, through His voluntary sacrifice and subsequent resurrection, the Good Shepherd (John 10:11) gathered His scattered sheep (John 10:16) from among the "heathen" (the Gentiles) and the lost sheep of Israel into one unified flock, breaking down the dividing wall of hostility (Ephesians 2:14). Thus, the suffering of the psalmist profoundly foreshadows the perfect, redemptive suffering of Christ, through whom God's people are not ultimately given to destruction but are eternally redeemed, gathered, and united under their victorious, resurrected Shepherd.