TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 44:17–26. His two-level outline is real structure in the source text, so it is rendered as structure.
The people of God, being greatly afflicted and oppressed, here apply to him; whither else should they go?
I.By way of appeal, concerning their integrity, which he only is an infallible judge of, and which he will certainly be the rewarder of. Two things they call God to witness to: -
1.That, though they suffered these hard things, yet they kept close to God and to their duty (Psa 44:17): "All this has come upon us, and it is as bad perhaps as bad can be, yet have we not forgotten thee, neither cast off the thoughts of thee nor deserted the worship of thee; for, though we cannot deny but that we have dealt foolishly, yet we have not dealt falsely in thy covenant, so as to cast thee off and take to other gods. Though idolaters were our conquerors, we did not therefore entertain any more favourable thoughts of their idols and idolatries; though thou hast seemed to forsake us and withdraw from us, yet we have not therefore forsaken thee." The trouble they had been long in was very great: "We have been sorely broken in the place of dragons, among men as fierce, and furious, and cruel, as dragons. We have been covered with the shadow of death, that is, we have been under deep melancholy and apprehensive of nothing short of death. We have been wrapped up in obscurity, and buried alive; and thou hast thus broken us, thou hast thus covered us (Psa 44:19), yet we have not harboured any hard thoughts of thee, nor meditated a retreat from thy service. Though thou hast slain us, we have continued to trust in thee: Our heart has not turned back; we have not secretly withdrawn our affections from thee, neither have our steps, either in our religious worship or in our conversation, declined from they way (Psa 44:18), the way which thou hast appointed us to walk in." When the heart turns back the steps will soon decline; for it is the evil heart of unbelief that inclines to depart from God. Note, We may the better bear our troubles, how pressing soever, if in them we still hold fast our integrity. While our troubles do not drive us from our duty to God we should not suffer them to drive us from our comfort in God; for he will not leave us if we do not leave him. For the proof of their integrity they take God's omniscience to witness, which is as much the comfort of the upright in heart as it is the terror of hypocrites (Psa 44:20, Psa 44:21): "If we have forgotten the name of our God, under pretence that he had forgotten us, or in our distress have stretched out our hands to a strange god, as more likely to help us, shall not God search this out? Shall he not know it more fully and distinctly than we know that which we have with the greatest care and diligence searched out? Shall he not judge it, and call us to an account for it?" Forgetting God was a heart-sin, and stretching our the hand to a strange god was often a secret sin, Eze 8:12. But heart-sins and secret sins are known to God, and must be reckoned for; for he knows the secrets of the heart, and therefore is a infallible judge of the words and actions.
2.That they suffered these hard things because they kept close to God and to their duty (Psa 44:22): "It is for thy sake that we are killed all the day long, because we stand related to thee, are called by thy name, call upon thy name, and will not worship other gods." In this the Spirit of prophecy had reference to those who suffered even unto death for the testimony of Christ, to whom it is applied, Rom 8:36. So many were killed, and put to such lingering deaths, that they were in the killing all the day long; so universally was this practised that when a man became a Christian he reckoned himself as a sheep appointed for the slaughter.
II.By way of petition, with reference to their present distress, that God would, in his own due time, work deliverance for them.
1. Their request is very importunate: Awake, arise, Psa 44:23. Arise for our help; redeem us (Psa 44:26); come speedily and powerfully to our relief, Psa 80:2. Stir up thy strength, and come and save us. They had complained (Psa 44:12) that God had sold them; here they pray (Psa 44:26) that God would redeem them; for there is no appealing from God, but by appealing to him. If he sell us, it is not any one else that can redeem us; the same hand that tears must heal, that smites must bind up, Hos 6:1. They had complained (Psa 44:9), Thou hast cast us off; but here they pray (Psa 44:23), "Cast us not off forever; let us not be finally forsaken of God." 2. The expostulations are very moving: Why sleepest thou? Psa 44:23. He that keeps Israel neither slumbers nor sleeps; but, when he does not immediately appear for the deliverance of his people, they are tempted to think he sleeps. The expression is figurative (as Psa 78:65, Then the Lord awaked as one out of sleep); but it was applicable to Christ in the letter (Mat 8:24); he was asleep when his disciples were in a storm, and they awoke him, saying, Lord, save us, we perish. "Wherefore hidest thou thy face, that we may not see thee and the light of thy countenance?" Or, "that thou mayest not see us and our distresses? Thou forgettest our affliction and our oppression, for it still continues, and we see no way open for our deliverance." And, 3. The pleas are very proper, not their own merit and righteousness, though they had the testimony of their consciences concerning their integrity, but they plead the poor sinner's pleas. (1.) Their own misery, which made them the proper objects of the divine compassion (Psa 44:25): "Our soul is bowed down to the dust under prevailing grief and fear. We have become as creeping things, the most despicable animals: Our belly cleaves unto the earth; we cannot lift up ourselves, neither revive our own drooping spirits nor recover ourselves out of our low and sad condition, and we lie exposed to be trodden on by every insulting foe." 2. God's mercy: "O redeem us for they mercies' sake; we depend upon the goodness of thy nature, which is the glory of thy name (Exo 34:6), and upon those sure mercies of David which are conveyed by the covenant to all his spiritual seed."
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
This is the mark of loyal servants, to persevere in serving their master despite their ill treatment.… This verse, too, teaches the listeners not to pretend but to serve God with their whole heart.
"If we have forgotten the Name of our God." Here is the "understanding" of the "sons of Korah." "And stretched out our hands to a strange God" [Psalm 44:20].
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Summary
Psalms 44:20 serves as a profound declaration within a communal lament, where the people of Israel emphatically deny that their severe national suffering is a consequence of spiritual apostasy or overt idolatry. This verse asserts their perceived unwavering faithfulness to the covenant God, stating they have neither "forgotten the name of our God" nor "stretched out our hands to a strange god," thereby intensifying the perplexing theological dilemma of their unmerited affliction and setting the stage for their desperate plea for divine intervention based on God's character and covenant promises.
Context
Literary Context
Psalm 44 is a unique and deeply moving communal lament, distinguished by its assertion of innocence amidst profound national defeat and humiliation. The psalm opens with a powerful recollection of God's mighty acts of deliverance in Israel's past, affirming their sole trust in Him, not their own military prowess, as vividly recounted in Psalm 44:1-8. However, the narrative then dramatically shifts to the present reality of overwhelming defeat and public shame, expressing deep perplexity over God's apparent abandonment of His people, a sentiment powerfully articulated in Psalm 44:9-16. Verse 20 is a pivotal component of a section spanning Psalm 44:17-22, where the psalmist, on behalf of the nation, vehemently denies any deliberate spiritual departure from God's covenant, specifically rejecting accusations of forgetting God's name or engaging in idolatry. This protest of innocence makes their subsequent desperate plea for divine intervention in Psalm 44:23-26 even more urgent and theologically challenging, as it removes the typical reason for divine judgment.
Historical & Cultural Context
While Psalm 44 does not explicitly name a specific historical event, it powerfully depicts a period of severe national crisis, military defeat, and public humiliation for Israel. In ancient Near Eastern cultures, such calamities were frequently interpreted as divine judgment for covenant unfaithfulness, particularly the egregious sin of idolatry. Culturally, the "name" of God (Hebrew: shem) was far more than a mere label; it encapsulated His entire character, authority, manifest presence, and covenant promises. To "forget" His name, therefore, implied a profound spiritual neglect, a failure to acknowledge His sovereignty, or an abandonment of allegiance. The act of "stretching out hands" was a widely recognized posture of prayer, supplication, or worship in the ancient world, making its direction "to a strange god" an unequivocal and explicit reference to idolatry—the worship of foreign deities or idols. This practice directly violated the foundational covenant command for exclusive worship of Yahweh, as mandated in Exodus 20:3. The psalmist's emphatic denial in verse 20 thus asserts their adherence to the core tenets of their covenant relationship with Yahweh, despite the pervasive cultural pressures of polytheism in the surrounding nations.
Key Themes
This verse, situated within the broader psalm, significantly contributes to several major theological and narrative themes. Firstly, it powerfully underscores the theme of Covenant Faithfulness, highlighting Israel's unique and exclusive relationship with Yahweh, which demands singular allegiance and worship. The psalmist's assertion of innocence serves to emphasize their belief that they have upheld their part of this sacred covenant. Secondly, it directly addresses the Nature of Idolatry, contrasting the true worship of Yahweh with the egregious act of worshipping "strange gods," thereby emphasizing that any devotion given to foreign deities is a direct affront to the Lord's exclusive claim. Thirdly, and perhaps most profoundly, the verse contributes to the complex theological question of Theodicy, or the Suffering of the Righteous. By denying any overt sin or apostasy as the cause of their current suffering, the psalmist intensifies the perplexing dilemma of why a seemingly faithful people are experiencing such severe and unmerited affliction. This sets the stage for their desperate plea for God to act and remember His covenant people, as seen in their cry for awakening in Psalm 44:23, challenging simplistic interpretations of divine justice.
Exposition and Analysis
Key Word Analysis
This primitive root means "to mislay, i.e., to be oblivious of, from want of memory or attention." In the context of "forgetting the name of our God," it signifies far more than simple amnesia. It implies a profound spiritual neglect, a failure to acknowledge God's sovereignty, unique identity, mighty acts, and covenant promises. It speaks to a weakening of allegiance, a disregard for His commands, and a fading memory of His faithfulness, leading to a practical, if not overt, abandonment of the covenant relationship. It suggests a spiritual drift where God's centrality has diminished.
Derived from a primitive word suggesting definite and conspicuous position, "name" refers to "an appellation, as a mark or memorial of individuality; by implication honor, authority, character." In ancient Hebrew thought, the "name" of God (שֵׁם, shem) was not merely a linguistic identifier but encompassed His entire being, character, reputation, authority, and manifest presence. To forget His name is to disregard His very essence and the covenant relationship established through His self-revelation.
This primitive root means "to turn aside (especially for lodging); hence to be a foreigner, strange, profane." When applied to "god" (H410, 'êl, meaning "strength," "mighty," or "deity"), the phrase "strange god" (אֵל זָר, 'êl zar') denotes deities outside of Israel's exclusive covenant relationship with Yahweh. This explicitly refers to foreign idols, pagan deities, or any false god worshipped in place of or alongside the one true God of Israel. The term emphasizes the alien, illicit, and profane nature of such worship from God's perspective.
Verse Breakdown
"If we have forgotten the name of our God"
This clause presents a hypothetical condition, which the psalmist, on behalf of the nation, emphatically denies. "Forgotten" here extends beyond a mere lapse of memory; it implies a deliberate or negligent departure from allegiance to God's character, covenant, and commands. It speaks to a spiritual amnesia concerning God's identity, His past acts of deliverance, and His exclusive claim on their worship. This suggests a form of internal or passive apostasy, where God's unique authority and presence are no longer central to their lives or national consciousness. The denial here is crucial, as it removes the most common explanation for divine judgment.
"or stretched out our hands to a strange god"
This second clause, linked by "or," describes a distinct but related form of unfaithfulness: overt idolatry. "Stretching out hands" is a universal posture of prayer, supplication, or worship in the ancient Near East. Directing this gesture "to a strange god"—a foreign or alien deity—is a clear and unambiguous act of bowing down to or seeking help from false gods. This represents active, external apostasy, a direct violation of the foundational covenant command against worshipping other gods. The psalmist's denial of both "forgetting" (passive/internal spiritual neglect) and "stretching out hands" (active/external idolatry) underscores their assertion of complete spiritual innocence in the face of their suffering.
Literary Devices
Psalms 44:20 employs several potent literary devices to convey its message and heighten its theological impact. Parallelism is prominently featured, with the two clauses—"If we have forgotten the name of our God" and "or stretched out our hands to a strange god"—functioning as a form of complementary parallelism. They present two distinct but related facets of spiritual disloyalty: an internal neglect of God's identity and an external act of worshipping false deities. The structure itself is a Conditional Clause ("If we have..."), which sets up a strong rhetorical denial, emphasizing the perceived innocence of the people. This rhetorical strategy serves to deepen the theological tension of the psalm, making their suffering seem even more inexplicable and unmerited. Furthermore, Metonymy is present in the use of "name" to represent the entire essence, character, and covenant relationship with God. Finally, the act of "stretching out hands" serves as powerful Symbolism for worship, supplication, and allegiance, making the direction of that gesture profoundly significant in determining the object of their devotion.
Theological and Thematic Connections
Psalms 44:20 stands as a powerful declaration of exclusive allegiance to Yahweh, rooted deeply in the covenant theology of Israel. It articulates the fundamental requirement for God's people to maintain singular devotion, rejecting both the subtle spiritual amnesia of "forgetting His name" and the overt act of "stretching out hands to a strange god." This verse highlights the profound theological dilemma of theodicy—why the righteous suffer—by emphatically denying the common assumption that national calamity is always a direct consequence of national apostasy. It forces the reader to confront the possibility of unmerited suffering, challenging simplistic cause-and-effect interpretations of divine judgment and paving the way for a deeper understanding of God's sovereign purposes even amidst perplexing trials. The psalm's assertion of innocence, while perhaps idealized or representative of a faithful remnant, serves to underscore the profound commitment expected by the covenant, where God's "name" represents His unique identity and His exclusive claim on human worship. This declaration sets the stage for a plea for divine intervention based not on human merit, but on God's steadfast love and covenant faithfulness.
Reflection and Application
Psalms 44:20 serves as a profound call to spiritual integrity and unwavering allegiance to God, a message that resonates deeply with believers today. While overt idol worship of carved images may be less common in many contemporary contexts, the concept of "strange gods" remains powerfully relevant. Anything that takes precedence over God in our lives—be it money, career, power, pleasure, self-image, or even human relationships—can subtly become an object to which we "stretch out our hands," diverting our ultimate devotion. This verse challenges us to a rigorous self-examination: are we truly remembering God's character, His faithfulness, and His sovereign claim on our lives, or are we, in practical terms, "forgetting His name" by neglecting His Word, prayer, fellowship, or obedience? In times of personal or collective difficulty, our response often reveals the true object of our trust. Do we turn to God alone, or do we seek solace and solutions in "strange gods" of human wisdom, worldly security, or fleeting distractions? The call is to maintain a singular, uncompromised devotion, trusting in God's goodness and sovereignty even when circumstances are perplexing and His purposes seem hidden, knowing that true faithfulness is an ongoing commitment of heart and action.
Questions for Reflection
FAQ
Does "forgotten the name of our God" mean they literally forgot His name?
No, "forgotten the name of our God" does not imply a literal amnesia regarding the pronunciation of Yahweh's name. In ancient Israelite thought, the "name" of God (Hebrew: shem) encompassed His entire character, reputation, authority, and covenant relationship. To "forget" His name means to neglect or abandon the covenant relationship, to cease to acknowledge His unique identity as the one true God, to disregard His commands, or to fail to remember His mighty acts of deliverance. It signifies a practical apostasy, a spiritual drift where God's centrality in their lives or national consciousness has diminished, even if overt idol worship has not occurred. It's a forgetting of who God is and what He has done, leading to a weakening of allegiance and trust, ultimately impacting their obedience and worship.
What is the significance of "stretching out hands" in ancient worship?
"Stretching out hands" was a common and profoundly significant posture of prayer, supplication, and worship throughout the ancient Near East, including Israel. It symbolized reaching out to the deity, expressing dependence, seeking favor, or offering devotion. It was an outward physical manifestation of an inward spiritual posture and commitment. When directed "to a strange god," as in Psalms 44:20, it explicitly denotes an act of idolatry—a deliberate turning away from Yahweh, the God of Israel, to offer worship or seek help from foreign, false deities. This physical act was a clear and public declaration of allegiance to a god other than the covenant God, representing a direct violation of the First Commandment, as found in Exodus 20:3.
How can Psalm 44:20 be reconciled with the idea that Israel often did fall into idolatry?
Psalm 44:20 presents a unique and challenging aspect of Israel's lament, particularly when viewed against the broader biblical narrative of Israel's recurring struggles with idolatry and covenant unfaithfulness (e.g., in Judges and 1 Kings). The psalmist here is making a specific, emphatic denial for this particular crisis, which can be understood in several ways:
Christ-Centered Fulfillment
Psalms 44:20, with its poignant assertion of Israel's perceived faithfulness and denial of apostasy, ultimately points to the perfect faithfulness found only in Jesus Christ. The psalmist's claim, while deeply felt and perhaps true for a faithful remnant, highlights the inherent human inability to perfectly uphold the covenant and never "forget the name of our God" or "stretch out our hands to a strange god." Throughout history, Israel consistently struggled with both subtle spiritual neglect and overt idolatry, demonstrating humanity's pervasive sinfulness. However, Jesus, as the true Israel and the faithful Son, perfectly fulfilled the covenant. He never forgot the Father's name, always honoring and revealing it (John 17:6), and never once stretched out His hands to any "strange god" or worldly allegiance, even when tempted in the wilderness to worship Satan for all the kingdoms of the world (Matthew 4:8-10). His life was one of singular, unwavering devotion to God, culminating in His perfect obedience even unto death on the cross (Philippians 2:8). Furthermore, the perplexing suffering of the righteous, which Psalm 44 grapples with, finds its ultimate answer in Christ. He, the perfectly righteous one, suffered unjustly on the cross, not for His own sin, but as the Lamb of God who takes away the sin of the world. Through His atoning sacrifice, our own failures to remember God's name or our subtle idolatries are covered. Believers are imputed with His perfect righteousness (2 Corinthians 5:21), enabling them to stand before God as those who have not forgotten His name, but who worship Him in spirit and truth (John 4:24), by virtue of their union with the One who was perfectly faithful, our great High Priest who can sympathize with our weaknesses (Hebrews 4:15).