Prayer, remembrance, and God as the righteous one's only strength

The words of supplication are also spoken in songs. But since supplication must be offered with thanksgiving, the song is placed before the prayer. For no one who has been ungrateful for what came before is strong in asking for what is to come. And the request seeks divine remembrance from God. For if I were in remembrance with you, the psalmist says, I would not be going about in gloom and being oppressed by the unjust. It is clear that forgetfulness does not touch the divine nature, since forgetfulness is a change in memory, and the divine is unchangeable. For this reason he also asks, “Why have you forgotten me?” No one says “Why?” about an involuntary experience of forgetfulness; rather, it presents voluntary forgetfulness as neglect of one unworthy of God’s care.

This psalm is inseparable from the previous one, not divided even by a title, and it holds to the same power of the return to God. It adds also the guidance through the light that shone forth, which says, “I have come as light into the world, so that everyone who follows me may not remain in darkness” (John 12:46) (Psalm 43:3). By this shining it prepares comfort for the one who grieves, just as the psalm before it made comfort for sorrows through the expectation of things to come. Since, then, the portion of the righteous is attacked both nation by nation and man by man, and they cannot obtain what they deserve unless they receive the heavenly judge and advocate—as if the case against their adversaries were a concern to him who judges all justly—he calls upon him, since he judges not from hearsay but brings forth what is just from knowledge. For this reason he asks for escape both from the nation and from the unjust man.

The psalmist says this as one who has nothing else for strength, and he obtains God—as it is also said, “I will love you, Lord, my strength” (Psalm 17:2 (18:1)) (Psalm 43:2; LXX 42:2a). Then he speaks here also about those who oppose him.

If strength comes from God, it is reasonable that not being strengthened is a rejection from God, most grievous to the one who puts forward this help alone. The “why” is not as if God does something without cause or in vain—for this happens for our contest—but as if the contest ought to have an end through mercy, and comfort ought to be given to those who mourn by the one who comforts those who mourn (Psalm 43:2; LXX 42:2). For it makes no sense that God would overlook the righteous. Therefore, seeking what comes from God, he says “why” as if to say: It is fitting for you to take hold of your own and not to permit pleasure to your adversaries (Psalm 43:2). Why then is what is yours not accomplished, but what comes from us abounds? As it is also said, “How long, Lord, will you forget me to the end?” (Psalm 12:2 (13:1)) and “What profit is there in my blood, when I go down to destruction?” (Psalm 30:9) (Psalm 29:10 (30:9)). For even if affliction is necessary for some time, it is not forever; and even if we are justly afflicted on our own account, we ought at least to obtain help according to God’s mercy, so that discipline may give back a peaceful fruit through God’s love for humanity to those who have been trained by it (Hebrews 12:11). But in the case of the Lord, the “why have you forsaken me” is said in a complete sense, since what concerns him is not worthy of forsaking. Therefore the appearance of heavenly help is swift for the suffering body, because of that which concerns us.

He has shown the brightness by the addition of the lyre, and the love in the address repeated twice.

This is the reminder of comfort. For even if we are weighed down by present things, he says, let us give thanks for the things to come, and already by expectation let the sorrow depart, as we await God, the salvation of the person who looks to him (Ps 43:5).

You, he says, we have as king—God, who provides for the salvation of our people—and we know that you will accomplish this, and we take courage in your will (Psalm 44:4-5).

You, he says, we have as a horn to ward off all enemies, and your name upon us will make those who rise up against us and hope to overpower us a thing to be trampled (Psalm 44:5).

For I do not prepare myself, he says, with bow and spear (Psalm 44:6). Therefore I do not trust in weapons, since these did not suffice even for our fathers, nor was the success accomplished according to their strength, but the work is beyond all human preparation (Psalm 44:7).

He says the earlier teachings correspond to the later events. We have been taught that our salvation from adversaries has always come from you, and we have seen their power turned to shame.

For this reason, he says, we boast altogether in you through all time, and we offer thanks to your name by which we are saved—as it is also said through Ezekiel: “It is not for your sake that I act, O house of Israel [the printed text reads νῖκος, 'victory', for οἶκος, 'house'], but for the sake of my name” (Ezekiel 36:22) (Psalm 44:8; Ps 43:10.11).