The title of this psalm, “To the chief Musician for the sons of Korah, Maschil,” is the same as the title prefixed to Psalms 42:1-11, except with a slight transposition. See the notes at the title to Psalms 42:1-11. This does not, however, prove that the psalm was by the same author; or that it was composed on the same occasion; or that the design and the contents of the two resemble each other; but merely that they were alike submitted, for the same purpose, to those descendants of the family of Korah who were employed in regulating the music of the sanctuary. It may be true, indeed, that the psalm was composed by one of the descendants of Korah, or one who had the charge of the music, but that is not made certain by the title.
There is no way in which the authorship can be determined. It does not belong to the general division of the book of Psalms which is ascribed to David Ps. 1–41; and though there can be no doubt that a large number of the psalms in the other portions of the book were composed by him, yet it is impossible now to ascertain which were his, except as his name is prefixed to a psalm; while the fact that his name is not so prefixed may be regarded as a proof that, in the belief of those who arranged the collection, it was not his composition. That he may have been the author of some of those which are ascribed to no particular writer is unquestionable, but there is nothing in this psalm which would indicate particularly that it was a psalm of David. We cannot hope, therefore, now to ascertain the name of the author.
The occasion on which the psalm was composed is also wholly unknown, and conjecture is useless. There are no circumstances mentioned in the psalm which will enable us to determine with certainty when it was composed. Many occasions, however, occurred in the history of the Jews to which the sentiments contained in it are applicable; but there is no one of those occasions to which the psalm is so uniquely and exclusively applicable that it can be assigned to that with undoubted certainty. The consequence is, that different expositors have assigned the composition of it to very different occasions. Not a few have referred it to the time of Antiochus Epiphanes, and to the persecutions which occurred under him. Calvin, Venema, Dathe, and Rosenmuller adopt this view. DeWette supposes that the reference is to the time before the Babylonian exile, either in the reign of Jehoiakim, when Nebuchadnezzar first invaded the land 2 Kings 24:1, or in the reign of Jehoiachin, when the land was again invaded by him, 2 Kings 24:10. Tholuck supposes that it refers either to the time of Jehoiachin 2 Chronicles 36:9, or to the time of Zedekiah 2 Chronicles 36:11, when the land was invaded by the Babylonians, and when the captivity commenced. Prof. Alexander supposes that there is nothing in the psalm which makes it necessary to suppose that it refers to a later period than the time of David.
What is manifest in the psalm itself in regard to the occasion of its composition is,
(1) that it was a season of defeat and disaster, when the armies of Israel were discomfited, Psalms 44:9-10;
(2) that their armies and people were scattered among the pagan, and that the people were “sold” among them, Psalms 44:11-12;
(3) that they were made a reproach and a by-word among surrounding nations, Psalms 44:13-14;
(4) that this discomfiture and disgrace had befallen them in some place which might be called “the place of dragons,” Psalms 44:19; and
(5) that this had occurred at some time when the author of the psalm, speaking in the name of the people, could say that it was not on account of prevailing idolatry, or because, as a people, they had “stretched out their hands to a strange god,” Psalms 44:17-18, Psalms 44:20.
Perhaps it will be found, on an ex amination of the psalm, that all the circumstances accord better with the time of Josiah, and especially the close of his reign 2 Kings 23:26-30; 2 Chronicles 35:20-27, and the commencement of the reign following 2 Kings 23:31-37; 2 Kings 24:1, than with any other period of the history of the Hebrew people. This was the beginning of the calamities that came upon the nation in the period immediately preceding the Babylonian captivity; it was a time when the nation was free, as far as the efforts of a pious king could accomplish it, from prevailing idolatry; and yet it was a time when that series of disasters commenced which resulted in the entire removal of the nation to Babylon. There is not the slightest internal evidence that the psalm has reference to the times of the Maccabees; there were no historical facts in the time of David to which it can be easily applied; but all the circumstances in the psalm would find a fulfillment in the events which just preceded the Babylonian captivity, and in the series of national disasters which commenced with the defeat and death of Josiah.
The psalm is an earnest appeal to God to interpose amid the calamities of the nation, and to arise for their defense and deliverance. It consists of the following parts:
I. An allusion to former national blessings in the tradition which had come down from ancient times respecting the divine interposition in behalf of the nation when it was in danger, and when God delivered it from its foes, Psalms 44:1-8. This reference to the past is evidently designed to be an argument or a reason for expecting and imploring the divine interposition in the present period of national darkness and calamity. The fact that God had interposed in similar circumstances was an argument which might be urged why he should do so again.
II. The condition of the nation described, Psalms 44:9-16. It was a time of national calamity. God had cast the nation off, and went forth no more with their hosts. Their armies were turned back and plundered; the people were sold into slavery, they were made a reproach and a by-word among the nations of the earth.
III. The statement that whatever might be the reason why all this had come upon them, it was not on account of national defection, or the prevalence of idolatry, or because they had forgotten God, Psalms 44:17-22. The idea is that there was a prevailing desire in the nation to serve God, and that this was to be regarded as a calamity coming upon the people of God as such; their sufferings were endured in the cause of true religion, or because they were the people of God. This furnishes a ground of appeal that God would interpose in their behalf; or that he would vindicate them and his own cause.
IV. An earnest appeal to God to aid and save them, Psalms 44:23-26.