Psalm 44:6
For I will not trust in my bow, neither shall my sword save me.
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44:1-8 Former experiences of God's power and goodness are strong supports to faith, and powerful pleas in prayer under present calamities. The many victories Israel obtained, were not by their own strength or merit, but by God's favour and free grace. The less praise this allows us, the more comfort it affords, that we may see all as coming from the favour of God. He fought for Israel, else they had fought in vain. This is applicable to the planting of the Christian church in the world, which was not by any human policy or power. Christ, by his Spirit, went forth conquering and to conquer; and he that planted a church for himself in the world, will support it by the same power and goodness. They trusted and triumphed in and through him. Let him that glories, glory in the Lord. But if they have the comfort of his name, let them give unto him the glory due unto it.For I will not trust in my bow - The author of the psalm himself again speaks as expressing his own feelings, and stating the grounds of his confidence and hope. Compare Psalm 44:4. At the same time he doubtless expresses the feelings of the people, and speaks in their name. He had said Psalm 44:3 that the ancestors of the Jewish people had not obtained possession of the promised land by any strength or skill of their own, and he now says that he, and those who were connected with him, did not depend on their own strength, or on the weapons of war which they might employ, but that their only ground of trust was God. 6-8. God is not only our sole help, but only worthy of praise. But I will trust in thee only, as the next verse implies; and therefore do not frustrate my hope and confidence fixed upon thee. For I will not trust in my bow,.... In any carnal weapon, in any creature help and assistance, or in an arm of flesh, but in the word of the Lord, and in his name; see Psalm 20:7;

neither shall my sword save me; that is, I will not ascribe salvation to it; the church's weapons are not carnal, but spiritual; not the sword of the civil magistrate, but the sword of the Spirit, which is the word of God; Christ's kingdom, being not of this world, is not supported and defended by worldly means, or carnal weapons.

For I will not trust in my bow, neither shall my sword save me.
6. Cp. Psalm 20:7; Psalm 33:16; Psalm 60:11 f; 1 Samuel 17:47; Hosea 1:7; and the noble speech of Judas Maccabaeus (1Ma 3:17 ff.); “The victory of battle standeth not in the multitude of an host, but strength cometh from heaven.”Verse 6. - For I will not trust in my bow, neither shall my sword save me (comp. ver. 3). My trust, i.e., shall not be in myself, but in thee. The sword and the bow were the ordinary weapons of Israel. The poet, in anticipation, revels in the thought of that which he has prayed for, and calls upon his timorous soul to hope confidently for it. The cohortatives in Psalm 43:4 are, as in Psalm 39:14 and frequently, an apodosis to the petition. The poet knows no joy like that which proceeds from God, and the joy which proceeds from Him he accounts as the very highest; hence he calls God אל שׂמחת גּילי, and therefore he knows no higher aim for his longing than again to be where the fountainhead of this exultant joy is (Hosea 9:5), and where it flows forth in streams (Psalm 36:9). Removed back thither, he will give thanks to Him with the cithern (Beth instrum.). He calls Him אלהים אלהי, an expression which, in the Elohim-Psalms, is equivalent to יהוה אלהי in the Jahve-Psalms. The hope expressed in Psalm 43:4 casts its rays into the prayer in Psalm 43:3. In Psalm 43:5, the spirit having taken courage in God, holds this picture drawn by hope before the distressed soul, that she may therewith comfort herself. Instead of wthmy, Psalm 42:6, the expression here used, as in Psalm 42:12, is וּמה־תּהמי. Variations like these are not opposed to a unity of authorship.
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