Psalm 44:10
You make us to turn back from the enemy: and they which hate us spoil for themselves.
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EXPOSITORY (ENGLISH BIBLE)
(10) For themselvesi.e., at their own will, an expression denoting the completeness of the overthrow of the Jews; they lie absolutely at their enemies’ pleasure.

44:9-16 The believer must have times of temptation, affliction, and discouragement; the church must have seasons of persecution. At such times the people of God will be ready to fear that he has cast them off, and that his name and truth will be dishonoured. But they should look above the instruments of their trouble, to God, well knowing that their worst enemies have no power against them, but what is permitted from above.Thou makest us to turn back from the enemy - Instead of giving us the victory. That is, we are defeated.

And they which hate us spoil for themselves - They plunder us; they take our property as spoil, and carry it away. That this was done at the time referred to in the introduction as the time of the composition of the psalm, is apparent from the narrative in the Book of Chronicles. 2 Chronicles 36:7, "Nebuchadnezzar also carried of the vessels of the house of the Lord to Babylon, and put them in his temple at Babylon." Compare 2 Kings 23:33; 2 Kings 24:13-16; 2 Kings 25:13-17.

9. But—contrasting, cast off as abhorrent (Ps 43:2).

goest not forth—literally, "will not go" (2Sa 5:23). In several consecutive verses the leading verb is future, and the following one past (in Hebrew), thus denoting the causes and effects. Thus (Ps 44:10-12), when defeated, spoiling follows; when delivered as sheep, dispersion follows, &c.

Thou makest us to turn back from the enemy, by withdrawing thy help and our courage, according to thy threatenings, Leviticus 26:36.

Spoil for themselves, i.e. take away our estates to their own use, and for their only benefit, not in compliance with thy will, which was to punish us for our sins, nor for thy service and glory. They minded nothing but their own advantage. Thou makest us to turn back from the enemy,.... In the times of Eli, according to Arama; but may he understood of some of the visible members of the church, and professors of religion, not being valiant for the truth, and deserting the cause of God and Christ, by reason of tribulation and persecution arising because of the word;

and they which hate us spoil for themselves; by seizing on the goods and substance of those they persecuted; enriching themselves by confiscating their estates and possessions to their own use; or by spoiling others of them, they deceived with their corrupt doctrines and soul destroying principles, whereby they became slaves to the antichristian party; this may respect the same wars as before.

Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.
EXEGETICAL (ORIGINAL LANGUAGES)
10. the enemy] R.V., the adversary.

spoil for themselves] Or, plunder at their will.Verse 10. - Thou makest us to turn back from the enemy. Thou bringest it to pass that we turn our backs in shameful flight from the enemy, either making a feeble resistance or none at all. And they which hate us spoil for themselves. Spoil us of our arms and ornaments, which they seize and appropriate. (Heb.: 44:5-9) Out of the retrospective glance at the past, so rich in mercy springs up (Psalm 44:5) the confident prayer concerning the present, based upon the fact of the theocratic relationship which began in the time of the deliverance wrought under Moses (Deuteronomy 33:5). In the substantival clause אתּה הוּא מלכּי, הוּא is neither logical copula nor predicate (as in Psalm 102:28; Deuteronomy 32:39, there equivalent to אתּה הוּא אשׁר, cf. 1 Chronicles 21:17), but an expressive resumption of the subject, as in Isaiah 43:25; Jeremiah 49:12; Nehemiah 9:6., Ezra 5:11, and in the frequently recurring expression יהוה הוא האלהים; it is therefore to be rendered: Thou-He who (such an one) is my King. May He therefore, by virtue of His duty as king which He has voluntarily taken upon Himself, and of the kingly authority and power indwelling in Him, command the salvation of Jacob, full and entire (Psalm 18:51; Psalm 53:7). צוּה as in Psalm 42:9. Jacob is used for Israel just as Elohim is used instead of Jahve. If Elohim, Jacob's King, now turns graciously to His people, they will again be victorious and invincible, as Psalm 44:6 affirms. נגּח with reference to קרן as a figure and emblem of strength, as in Psalm 89:25 and frequently; קמינוּ equivalent to קמים עלינוּ. But only in the strength of God (בּך as in Psalm 18:30); for not in my bow do I trust, etc., Psalm 44:7. This teaching Israel has gathered from the history of the former times; there is no bidding defiance with the bow and sword and all the carnal weapons of attack, but Thou, etc., Psalm 44:8. This "Thou" in הושׁעתּנוּ is the emphatic word; the preterites describe facts of experience belonging to history. It is not Israel's own might that gives them the supremacy, but God's gracious might in Israel's weakness. Elohim is, therefore, Israel's glory or pride: "In Elohim do we praise," i.e., we glory or make our boast in Him; cf. הלּל על, Psalm 10:3. The music here joins in after the manner of a hymn. The Psalm here soars aloft to the more joyous height of praise, from which it now falls abruptly into bitter complaint.
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