Psalm 44:26
Arise for our help, and redeem us for your mercies' sake.
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Psalm 44:26. Arise, &c., redeem us for thy mercies’ sake — For though we are conscious of being sincere and constant in thy worship and service, we know our obedience and duties have been attended with so many imperfections, that we cannot lay them as the ground of our trust and confidence, as if we merited thy help or deliverance by them, but we implore and expect these blessings only upon account of thy own free and rich mercy. 44:17-26 In afflictions, we must not seek relief by any sinful compliance; but should continually meditate on the truth, purity, and knowledge of our heart-searching God. Hearts sins and secret sins are known to God, and must be reckoned for. He knows the secret of the heart, therefore judges of the words and actions. 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. Let us take care that prosperity and ease do not render us careless and lukewarm. The church of God cannot be prevailed on by persecution to forget God; the believer's heart does not turn back from God. The Spirit of prophecy had reference to those who suffered unto death, for the testimony of Christ. Observe the pleas used, ver. 25,26. Not their own merit and righteousness, but the poor sinner's pleas. None that belong to Christ shall be cast off, but every one of them shall be saved, and that for ever. The mercy of God, purchased, promised, and constantly flowing forth, and offered to believers, does away every doubt arising from our sins; while we pray in faith, Redeem us for thy mercies' sake.Arise for our help - Margin, as in Hebrew, "a help for us." That is, Deliver us from our present calamities and troubles.

And redeem us - Save us; deliver us. See Psalm 25:22, note; Psalm 31:5, note; Isaiah 1:27, note; Isaiah 52:3, note.

For thy mercies' sake - On account of thy mercies. That is, in order that thy mercy may be manifested; or that thy character, as a God of mercy, may be made known. It was not primarily or mainly on their own account that the psalmist urges this prayer; it was that the character of God might be made known, or that it might be seen that he was a merciful Being. The proper manifestation of the divine character, as showing what God is, is in itself of more importance than our personal salvation - for the welfare of the universe depends on that; and the highest ground of appeal and of hope which we can have, as sinners, when we come before him, is that he would glorify himself in his mercy. To that we may appeal, and on that we may rely. When that is urged as an argument for our salvation, and when that is the sole ground of our confidence, we may be assured that he is ready to hear and to save us. In the New Testament he has told us how that mercy has been manifested, and how it may be made available to us - to wit, through the Lord Jesus, the great Mediator; and hence, we are directed to come in his name, and to make mention of what he has done and suffered in order that the divine mercy may be consistently manifested to mankind. From the beginning of the world - from the time when man apostatized from God, - through all dispensations, and in all ages and lands, the only hope of men for salvation has been the fact that God is a merciful Being; the true ground of successful appeal to him has been, is, and ever will be, that his own name might be glorified and honored in the salvation of lost and ruined sinners - in the displays of his mercy.

23-26. This style of addressing God, as indifferent, is frequent (Ps 3:7; 9:19; 13:1, &c.). However low their condition, God is appealed to, on the ground, and for the honor, of His mercy. We mentioned our sincerity and constancy in thy worship only as an argument to move thee to pity, and not as a ground of our trust and confidence, or as if we merited deliverance by it; but that we expect and implore only upon the account of thine own free and rich mercy. Arise for our help,.... Or, "arise our help" (s). God is the help of his people, and he is a present help in time of trouble; and he is the only one; and he can help and does, when none else can;

and redeem us for thy mercies' sake; not for the sake of her integrity and faithfulness; nor for her sufferings for Christ's sake; but for his grace and mercy's sake, which is the source and spring of redemption or deliverance, both temporal and spiritual; and to that the saints ascribe it, and not to any merit of theirs, or works of righteousness done by them.

(s) "auxilium nostrum", Cocceius, Gejerus.

Arise for our help, and redeem us for thy {t} mercies' sake.

(t) Which is the only sufficient ransom to deliver both body and souls from all kinds of slavery and misery.

26. Arise] R.V., Rise up. Cp. Psalm 3:7; Numbers 10:35.

for thy mercy’s sake] R.V., for thy lovingkindness’ sake. Jehovah has revealed Himself to be “a God … plenteous in lovingkindness and truth, who keeps lovingkindness for thousands” (Exodus 34:7-8), and the Psalmist intreats Him to be true to this central attribute of His character. Cp. Psalm 6:4; Micah 7:18; Micah 7:20. On the reading mercies’, found in many editions, see Scrivener, Auth. Ed. of the English Bible, p. 196.Verse 26. - Arise for our help; literally, arise as a help unto us; i.e. arise, and come to our aid. Help against the enemy is the one object of the entire prayer. And redeem us; or, save us - "deliver us" (comp. Psalm 25:22). For thy mercies' sake (comp. Psalm 6:4; Psalm 31:16).

(Heb.: 44:18-22) If Israel compares its conduct towards God with this its lot, it cannot possibly regard it as a punishment that it has justly incurred. Construed with the accusative, בּוא signifies, as in Psalm 35:8; Psalm 36:12, to come upon one, and more especially of an evil lot and of powers that are hostile. שׁקּר, to lie or deceive, with בּ of the object on whom the deception or treachery is practised, as in Psalm 89:34. In Psalm 44:19 אשּׁוּר is construed as fem., exactly as in Job 31:8; the fut. consec. is also intended as such (as e.g., in Job 3:10; Numbers 16:14): that our step should have declined from, etc.; inward apostasy is followed by outward wandering and downfall. This is therefore not one of the many instances in which the לא of one clause also has influence over the clause that follows (Ges. 152, 3). כּי, Psalm 44:20, has the sense of quod: we have not revolted against Thee, that Thou shouldest on that account have done to us the thing which is now befallen us. Concerning תּנּיּם vid., Isaiah 13:22. A "place of jackals" is, like a habitation of dragons (Jeremiah 10:22), the most lonesome and terrible wilderness; the place chosen was, according to this, an inhospitable מדבר, far removed from the dwellings of men. כּסּה is construed with על of the person covered, and with בּ of that with which (1 Samuel 19:13) he is covered: Thou coveredst us over with deepest darkness (vid., Psalm 23:4). אם, Psalm 44:21, is not that of asseveration (verily we have not forgotten), but, as the interrogatory apodosis Psalm 44:22 shows, conditional: if we have ( equals should have) forgotten. This would not remain hidden from Him who knoweth the heart, for the secrets of men's hearts are known to Him. Both the form and matter here again strongly remind one of Job 31, more especially Job 31:4; cf. also on תּעלמות, Job 11:6; Job 28:11.
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