Psalm 44:8
In God we boast all the day long, and praise your name for ever. Selah.
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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.In God we boast all the day long - That is, continually or constantly. It is not a momentary or temporary expression of our feelings, but it is our habitual and constant employment. We have no other ground of reliance, and we express that reliance constantly. The word rendered "boast" here rather more literally means praise: "In God we praise all the day long." The idea is, that he was their only ground of confidence. They ascribed all their former successes to him; they had no other reliance now.

And praise thy name for ever - We do it now; we shall never cease to do it.

Selah - On the meaning of this word, see the notes at Psalm 3:2.

8. thy name—as in Ps 5:11. In God we boast, as in a most sure rock, and our only refuge. In God we boast all the day long,.... Or, as the Targum, "in the word of the Lord", in Christ, who is God over all, and who of God is made to his church and people wisdom, righteousness, sanctification, and redemption; so that there is always matter of glorying and boasting in him;

and praise thy name for ever and ever; in this world, as long as life continues; and in the other world to all eternity; both for the works of providence and of grace; for deliverances commanded, and for salvation from all enemies wrought out.

Selah; of this word See Gill on Psalm 3:2.

In God we boast all the day long, and praise thy name for ever. Selah.
8. Of God have we made our boast all day long,

And unto thy name will we give thanks for ever.

God has been the object of their praises in the past, and to Him they are resolved to give thanks (Psalm 42:5) continually.

A musical interlude marks the conclusion of the first main division of the Psalm.Verse 8. - In God we boast all the day long, and praise thy Name for ever. We boast of God as our God, who saves us, and puts to shame our enemies (see ver. 7). (Heb.: 44:2-4) The poet opens with a tradition coming down from the time of Moses and of Joshua which they have heard with their own ears, in order to demonstrate the vast distance between the character of the former times and the present, just as Asaph, also, in Psalm 78:3, appeals not to the written but to the spoken word. That which has been heard follows in the oratio directa. Psalm 44:3 explains what kind of "work" is intended: it is the granting of victory over the peoples of Canaan, the work of God for which Moses prays in Psalm 90:16. Concerning ידך, vid., on Psalm 3:5; Psalm 17:14. The position of the words here, as in Psalm 69:11; Psalm 83:19, leads one to suppose that ידך is treated as a permutative of אתּה, and consequently in the same case with it. The figure of "planting" (after Exodus 15:17) is carried forward in ותּשׁלּחם; for this word means to send forth far away, to make wide-branching, a figure which is wrought up in Psalm 80. It was not Israel's own work, but (כּי, no indeed, for [Germ. nein, denn] equals imo) God's work: "Thy right hand and Thine arm and the light of Thy countenance," they it was which brought Israel salvation, i.e., victory. The combination of synonyms ימינך וּזרועך is just as in Psalm 74:11, Sir. 33:7, χείρα καὶ βραχίονα δεξιόν, and is explained by both the names of the members of the body as applied to God being only figures: the right hand being a figure for energetic interposition, and the arm for an effectual power that carries through the thing designed (cf. e.g., Psalm 77:16; Psalm 53:1), just as the light of His countenance is a figure for His loving-kindness which lights up all darkness. The final cause was His purpose of love: for (inasmuch as) Thou wast favourable to them (רצה as in Psalm 85:2). The very same thought, viz., that Israel owes the possession of Canaan to nothing but Jahve's free grace, runs all through Deuteronomy 9.
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