Psalm 44 — A Hymn of Defeat

44 We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old.

2 How thou didst drive out the heathen with thy hand, and plantedst them; how thou didst afflict the people, and cast them out.

3 For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them.

4 Thou art my King, O God: command deliverances for Jacob.

5 Through thee will we push down our enemies: through thy name will we tread them under that rise up against us.

6 For I will not trust in my bow, neither shall my sword save me.

7 But thou hast saved us from our enemies, and hast put them to shame that hated us.

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

9 But thou hast cast off, and put us to shame; and goest not forth with our armies.

10 Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.

11 Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen.

12 Thou sellest thy people for nought, and dost not increase thy wealth by their price.

13 Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.

14 Thou makest us a byword among the heathen, a shaking of the head among the people.

15 My confusion is continually before me, and the shame of my face hath covered me,

16 For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.

17 All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant.

18 Our heart is not turned back, neither have our steps declined from thy way;

19 Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death.

20 If we have forgotten the name of our God, or stretched out our hands to a strange god;

21 Shall not God search this out? for he knoweth the secrets of the heart.

22 Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter.

23 Awake, why sleepest thou, O Lord? arise, cast us not off for ever.

24 Wherefore hidest thou thy face, and forgettest our affliction and our oppression?

25 For our soul is bowed down to the dust: our belly cleaveth unto the earth.

26 Arise for our help, and redeem us for thy mercies’ sake.

Martin Luther said everything about Psalm 44 was easy except having to endure its witness. Suffering defeat in one’s struggle with the world, while innocent, causes a complaint in the children of God. It is true we are sometimes guilty of sin, and we reap consequences. However, the claim of innocence and the aggressive argument against God make this Psalm a bit unique.

Psalm 44 is a communal/national lament. It follows the individual lament in Psalms 42–43, and it has many similar elements. This warrants its contextual placement in the Korah Collection (Psalms 42–49). The selah pause between vv. 8 and 9 is a stunning hinge.

The Psalm begins with a recital of God’s faithful attendance to Israel in past battles, which have been faithfully retold through oral tradition. The second section (vv. 9–16) is a spirited complaint against YHWH. Following the prosecution of YHWH by Israel, a plea of innocence is made in the third section (vv. 17–22). Finally, a petition for YHWH to rise up to His covenant responsibilities is issued (vv. 23–26).

Impassioned Israel had suffered a ruinous military defeat, making this a hymn of defeat. The question, “Why?” prevails throughout, but only a miniscule clue relieves the tension ever so slightly. The apostle Paul’s quote of the key verse informs the Christian further into the mystery of suffering innocents (v. 22 in Rom 8:36). The liturgical nature of the antiphonal dialogue suggests the king of Israel, as commander of the military, acted as the precentor, repeatedly eliciting a congregational reply. It is personal and his reputation is under assault. This is seen in the pronoun shifts between first person singular and first person plural. This also recommends a pre-exilic date of authorship by an unknown author. We can imagine Israel employed this Psalm on a number of post-war religious gatherings.

Psalm 44 is titled with the Korah Collection (Title). For the choir director is familiar from the Davidic Psalms in Book 1. It suggests the poet has handed off his lyrics to be set to music by one of the sons of Korah. Notable in David’s court were Asaph, Korah, Heman, and Ethan. A maskil is a didactic Psalm, meaning it was used for teaching. We get our word “skill” from it. Poetic music was one way to pass on the stories of oral tradition. We are students, today!

The author honored oral tradition in addressing God (v. 1). O God reminds us we are reading in the elohistic psalter where elohim is prominent to YHWH in terms of use. Our fathers have told us bears witness to the faithful passing on of the faith prescribed in Deuteronomy 6. The work that You did in their days honors the memory of YHWH being faithful to His people. Trust in God is helped by remembering His past works (42:4, 6). Christian fathers must recover the old ways of imparting the faith, including: daily family worship; catechism; consistent attendance at teaching and worship; etc. The didactic task is all day long, and entertainment must be avoided.

The psalmist offered a summary of the Conquest of Canaan, attributing all work to YHWH (v. 2). Recounting glorious histories brings acclaim to YHWH, whose providence must be regarded. Reflecting on Joshua, the author attributes four works. It was for YHWH to: drive out the nations, plant them, afflict the people, and spread them abroad. The nations in Canaan were uprooted for their ungodliness and unrighteousness (1406 B.C.), while Israel was planted. Israel was afflicted in disobedience, and both Assyrian (722 B.C.) and Babylonian (586 B.C.) dispositions is representative. Let us look to our own histories: personal, familial, church, community, state, and national. What has happened without God’s hand intricately involved?

Homage was paid to YHWH for causing victory for Israel in battle (v. 3). Their own sword and their own arm were not the elements of success in securing the Promised Land. God’s right hand, arm, and presence brought victory to Israel in the past. YHWH’s choice of Israel was simply love, which resulted in deliverance (Dt 7:7–8). Salvation still belongs to the Lord for us. His love saves, as noted in John 3:16. Thou didst favor them is a neat summary. Christ has God’s favor, “This is my beloved Son, in whom I am well-pleased,” and we are favored in Him.

Allegiance was uttered by the worship leader/king, and a request was made (v. 4). The pronoun shift moves us from the historical “them” back to the person praying. Thou art my King, O God carries the implication of a royal prayer, “The king says to my King.” Command victories for Jacob also sounds like a commander-in-chief. A military king predates the Exile. Command is literally, “ordain.” Jacob is the name of the patriarch, latter called “Israel.” The nation understood its identity and legacy was intimately linked to the God of Jacob. We have a family connection with every living believer, and every believer in history, which serve as a great cloud of witnesses to YHWH’s power to save. Therefore, our victory is our faith in Jesus (1 Jn 5:4).

A statement of confidence in God for an upcoming battle is spoken (v. 5). Through Thee and Your name adversaries who rise up against Israel will be pushed back and trampled. Not by might nor by power, and despite some trusting in chariots and some in horses, but by my Spirit says the Lord, we join in to declare the battle belongs to the Lord. In our war against principalities and powers, we are no match. However, in the name of Jesus and through His power, we are overcomers.

Human military might is rejected (v. 6). The claim of dependence is again personal, yet collective for the whole nation. The body of Christ is the Spirit-filled organism of God’s redeemed people who bear witness of Christ in the world. We have one Head, who is Christ, the Lord. As our commander-in-chief, He always leads us in triumph (2 Cor 2:14). Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, who also made us adequate as servants of a new covenant (2 Cor 3:5–6). Our task is to herald Jesus Christ, sole victor over the forces of sin and death at the cross of Calvary.

Honor is given to the Lord, who is a warrior (v. 7). The contrast brings YHWH back into focus as the primary cause of deliverance, But Thou hast saved us from our adversaries. Satan means “adversary” and His demons make it plural. We war not against flesh and blood.

A boast is accompanied by a vow to praise God (v. 8). In God, is a reference to YHWH, the God of Israel. We have boasted comes with the exclusive warning from Paul that if the Christian is to boast, he must boast in the Lord (2 Cor 10:13). Those who hate us are put to shame by God, and this was and is the epitome of Israel’s expectation. If Psalm 44 ended here, we would have a Psalm of praise (not a community lament) to YHWH, deliverer of Israel. And we will give thanks to Thy name forever is a classic vow to praise. However, we have only heard Israel’s historical account of trust and deliverance. Selah is significant here. The pause in the words and in the music is preparing us for the antithesis to section one.

The second section begins a complaint about God rejecting Israel (v. 9). Yet represents a major disjunction. vv. 1–3 give a reflection on the past. vv. 4–8 offer an expectation for the future. Here we are in the present (vv. 9–16). There is nothing more frightening to a believer than Thou hast rejected us. God forsakenness in thought or in reality is hellish; but the covenant promise, “I will never leave you, nor forsake you,” is more precious than silver or gold. The intensity of the blame against YHWH is found in Thou hast brought us to dishonor. King Saul went to war with the Philistines, took the ark of the Lord with him, but YHWH did not go out with our armies. Symbols are not the real thing, and God’s real presence was absent in Israel’s defeat in battle. Jesus said, “Apart from me you can do nothing (Jn 15:6).” Learn dependence.

Their complaint revealed a retreat and plunder suffered (v. 10). The retreat from battle is something Moses understood as being from God, “How could one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them, and the Lord had given them up (Dt 32:30)?” In retreat, our adversaries, who hate us, have taken spoil for themselves. War is about money, land, and power. Israel had lost all three, and in their mind, God was to blame.

Their complaint blamed God for treating Israel like unwanted sheep (v. 11). The author employed a simile familiar to the reader, “As sheep…” In their retreat, Israel was scattered among the nations. Their fate was to be eaten.

Their complaint blamed God for disposing Israel as sheep for no profit (v. 12). In Israel’s view, God had sold them for nothing. A child, lost by mistake, can feel the deep pangs of abandonment. This can make them feel worthless. The intensity of the accusations remains very high. God’s people, being robbed, scattered, and abandoned would also invite ridicule.

Their complaint blamed God for making Israel an object for others to revile (v. 13). We might say that when bad things happen to good people, not everyone is sad about it. The jealous and envious are quick to drag a good reputation into the mud when something unfortunate occurs. Israel’s long history has invited scoffing, derision, making them a reproach.

Their complaint blamed God for making Israel the object of mocking by others (v. 14). The verbal abuse endured by Israel is a mainstay on the pages of Scripture. Even today, cartoonists in the Middle East caricature the Jews as a byword. They are the laughingstock of the Middle East. Christians are not immune to cutting remarks, “fundamentalist,” “Bible thumper,” “oh, you are one of those people.”

Their complaint turned personal with the intercessor blaming God for discrediting him (v. 15). All day long means the abuse was incessant. Dishonor is repeated from v. 9 indicating the closure of the argument is coming. Humiliation has overwhelmed me is a fact, but more importantly, a feeling. As a community lament, the church in heavily persecuted countries might carry these exact sentiments.

Their complaint identified the vicinity and words of an oppressor as the cause for the complaint (v. 16). Israel is in the presence of the enemy and the avenger. We must not forget the tit for tat mentality of local warfare. Trouble along the central belt of Nigeria offers an example of this type of avenging back and forth. Israel had dished it out and now they were recipients. All the while the voice of him who reproaches and reviles was taunting. We hear the echo of Psalms 42–43, “Where is your God?” The accounting of the state of Israel after a defeat in battle is complete, but their argument continues.

The third section opens a plea of innocence regarding covenant requirements (v. 17). The community plea of innocence is unique. In other individual lament psalms we note pleas of innocence. We learn that these are not claims of sinlessness; but they are linked to keeping covenant. All this has come upon us returns us to the congregation in our antiphonal exchange. All of this includes the representative leader’s comments and emotional state. The evidence warranting the complaint now includes the nation’s reaction to the avenger’s oppressions, but we have not forgotten Thee. In a strange juxtaposition, Israel is seen as faithful and YHWH unfaithful. The words uttered to YHWH sound like what we would expect Him to say to Israel. And we have not dealt falsely with Thy covenant is the strongest argument of all.

The temptation for commentators and readers of the text is to simply write off Israel’s claims as self-deception must be rejected. We know the history of Israel well enough to know there were bleak and bright periods. It would be like receiving a 9/11/2001 event during a major national revival. It would be baffling.

Allegiance is claimed both in body and soul (v. 18). Our heart has not turned back is a soul statement. Israel’s religious affections have not been thwarted despite persecutions. Thy way is God’s perspective on the path of obedience for His people. The claim is that Israel has not deviated to the right or to the left. The heightening tension in Psalm 44 is caused by the incongruent content. We continue to wait for the answer to this bizarre scenario.

Their complaint continued against God (v. 19). Yet again serves as a sharp disjunctive. Thou hast crushed us is attributed to YHWH, who has not hidden His wrath against ungodliness and unrighteousness of men. In those cases, it is a judgment for sin; but Israel insists on a vigorous prosecution of the Almighty because they are in a place of jackals. The metaphor links death and desertion to the animal that roams in desolate places. And covered us with the shadow of death may be imagery of vultures soaring overhead in anticipation of lunch. Been there?

The suppliant offered hypothetical scenarios he knew Israel was not guilty of against God (v. 20). If reminds us of Job 31, where conditional statements served to cross examine the Lord on the witness stand. YHWH is omniscient, He knows. This plight would be justified if we had forgotten the name of our God. Israel’s point was obvious. They had not forgotten. The first commandment (Ex 20) was intact. The second proposition extended our hands to a strange god covers the second commandment.

The suppliant put God on the witness stand and wanted answers (v. 21). The rhetorical question, “Would not God find this out?” also argues for Israel’s innocence being legitimate. For He knows the secrets of the heart demonstrates a knowledge of God revealed in His Word. If God sees everything and knows everything, and sees what is happening, why is He not helping?

The crux of the matter was that Israel was innocently suffering in God’s will (v. 22). We have arrived at our key verse. The apostle Paul quoted it in Romans 8:36 to support a larger argument in Romans 8:35–39. But is a disjunctive conjunction which tells us the argument is shifting again. For Thy sake is the remedy for the entire Psalm’s conundrum. It is another way of saying what Jesus said in the Garden of Gethsemane in Luke 22:42, “Father, if Thou art willing, remove this cup from Me; yet not My will but Thine be done.” For Thy sake we are killed all day long reflects the constant death threat Israel was under. The imagery of sheep, previously scattered and sold for nothing, now takes us to the butcher’s house, “We are considered as sheep to be slaughtered.” Isaiah 53 helps us by offering a view to an innocent sheep led to slaughter:

He was treated harshly and afflicted,

but he did not even open his mouth.

Like a lamb led to the slaughtering block,

like a sheep silent before her shearers,

he did not even open his mouth.

Acts 8:32 reveals the crucifixion of Jesus Christ as the fulfillment of this prophecy from 700 B.C. Suffering innocents as a theme takes center stage in our quest for answers to the mystery before us. Why do God’s covenant people: Old Testament Israel, Christ, and the Church suffer in the world. The answer is that it is God’s will. Sometimes these events lead to the death of His people, but the psalmist shows us God’s heart for, “Precious in the sight of the Lord is the death of his godly ones (Ps 116:15).” Taking up your cross and following Him, subjects you to trouble in the world, “…they flogged them and ordered them to speak no more in the name of Jesus and then they released them. So, they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name (Acts 5:40b-41).

Paul’s quotation of Psalm 44:22 in Roman 8:36 is the heart of an argument he makes to the newly birthed and soon to be persecuted church at Rome. Who can separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword (Rom 8:35)? The issue is separation from God. After quoting 44:22, he argues that those in Christ overwhelmingly conquer through Him who loved us. While counting it all joy in our tribulations, we trust He is working all things together for good for those who love Him and who are called according to His purposes (Rom 8:28). Of course, this requires faith, and faith pleases Him.

The final section begins with a petition for YHWH to wake up (v. 23). Sleeping deities are surprisingly familiar to readers of the Bible. Baal dozed off when his 450 priests were engaged in a duel with Elijah. The prophet of YHWH taunted the priests as they cut themselves with blades in the hope Baal would answer them (1 Kgs 18:27). He did not, and they were slaughtered. Psalm 121:4 informs the believer that YHWH does not sleep or slumber; therefore, we trust He hears, listens, and answers the prayers of His people day and night. In desperate times, when He is slow to action, we just might find ourselves invoking Him the same way.

The suppliant again inquired of God in search for an answer for His covenant neglect (v. 24). The face of God shines on His people when His favor rests on them; but when He hides His face, they fall into disfavor. Still, Israel argues there is no reason for God’s face not to shine on them. Has God forgotten our affliction and our oppression? Fear not little flock, He has heard His people cry. However, His deliverance is in His own time and in His own way.

The corporate confession of being severely downtrodden by God’s neglect warranted a response (v. 25). The metaphors here paint the picture of Israel being prostrate in the dirt and close to death. How bad can it get? Look to the cross and see the Eternal and Beloved Son of God suffering at the hands of God the Father. Let us adopt Paul’s attitude, “Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body (which is the church) in filling up that which is lacking in Christ’s afflictions (Col 1:24).” Therefore, “Take your share of suffering as a good soldier of Christ Jesus (2 Tim 2:3).”

The final plea is centered on God’s motive in the covenant (v. 26). The request for help, redemption, and love are legitimate in any circumstance. The plea for mercy is the most reasonable of all prayers. Reminding God of His covenant love and commitment actually presents the petitioner in a favorable light because he is taking the covenant seriously, which is something Israel did not always do.

In sum, we have heard the recital of God’s faithfulness to the fathers. A complaint has been filed against Him for the state of Israel following a defeat in battle. Israel’s plea of innocence, when taken seriously, presents a mystery to the righteous suffering at the hands of God. Even when God’s will is being done through suffering servants, a petition for relief is appropriate.

In conclusion, mystery will always remain, shrouding the suffering of God’s people; but we must not adopt a distorted view of adversity. Our days are in His hand, and we all have thorns in our sides; but we can say in faith and confidence, “His grace is sufficient for me.” For it has been granted to you not only to believe in Christ, but also to suffer for Him (Phil 1:23). Amen, and Amen.

David Norczyk

Spokane Valley, Washington

July 2, 2021