Psalms 44:1–20

Psalm 44 gives a full and vivid picture of the state of the nation, as it stands in the conscience of the faithful few. They had heard with their ears. Faith rested in the memorial of all the old mighty deliverances God had worked. He had put them in possession of the land by His power, not theirs (v. 1-8). … In this psalm we still have God, not Jehovah; for they are outside.

Psalm 44 goes back in spirit, "We have heard with our ears," and so on. They did not see, because they were driven out; but they hear. It is the past set against the present desolation.

The godly remnant are cast out of the land and under the oppression of their enemies. Still they cling in simple faith to what they have heard from their fathers about God's mighty works for His people in the past. In those days God's people did not enter the land by their own power, and they did not drive out their enemies by it. It was God's right hand and God's arm that brought them into blessing, because God was favourable to His people and delighted in them.

This psalm unfolds deeply important principles that apply to God's people in any day of ruin. First, in an evil day we should always judge the power and goodness of God by the way He acted for His people at the beginning. Beware of judging God by the low condition their own failure has brought them into (vv. 1-3).

In Psalm 44 the faith of the remnant rests on the memorial of God's past deliverance of His people. … Their present condition was the complete opposite: "But you have rejected us and disgraced us and have not gone out with our armies." Still, in the middle of all the soul-searching this caused, faith cries, "Rise up; come to our help! Redeem us for the sake of your steadfast love!" (v. 26.) Psalm 45 answers this cry by bringing in Messiah. He brings deliverance from enemies, and His kingdom is for ever and ever.

The psalm refers back beautifully to the beginning of Psalm 44. There, in their distress, they had said, We have heard with our ears … the mighty works of the fathers' days. Now they say, As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God.

It opens deep views of the wisdom of God's disciplinary dealing with the vessels of faith and mercy. He makes them hold more closely to Himself under a pressure they can see He has appointed by His will. … So this psalm offers plenty of material for fruitful meditation to the Christian who enters in spirit into the present broken and dishonoured state of the Church.

Psalm 44 gives a full and vivid picture of the state of the nation, as it stands in the conscience of the remnant. They had heard it with their ears. Faith rested on the record of all the mighty deliverances God had worked long ago. It rested on how He had put them in possession of the land by His power, not theirs (v. 1-8). Verses 9-16 recount their present state. They are cast off and scattered.

God had driven out the nations who occupied the land of promise (v. 2), and Israel certainly did not have the power to do such a thing. It was God who planted Israel in the land. It was God who afflicted those who had seized the land He meant to give to Israel. Israel did use their swords in the conquest, but their swords did not win the victory (v. 3).

God had dispossessed the nations and planted them; He had broken up races, and cast them out. His right hand, His arm, and the light of His face had shown that He accepted them. All this stayed with them as wisdom for the present. Man's nothingness was just as certain; God's sufficiency was just as perfect.

Jehovah designed outward weakness as the mark of Israel's national life. The people were meant to know that they did not win the land by their own sword. Their own arm never saved them at any time. It was God's right hand and His arm, and the light of His face, because He had shown them favour.

In the first place, they have heard and believed the news of God's mighty intervention for their fathers in the days of old. They are not the type who believe in nothing miraculous. Such people reject even the well-attested facts of their own national history. These accept them with their whole heart.

Then, in the second place, they know that the God who worked in ancient times is their God today. They can say, "You are MY King, O God;" and He is ever the same. So they should trust Him now, just as He was trusted long ago.

In view of these past works, faith pleads the present dreadful condition: God has cast them off and put them to shame, and He no longer goes out with their armies. Our God will never refuse to answer such appeals. But He must work very deeply in the hearts of the people, to bring them to a true sense of their own sin.

The blessed knowledge that the Lord is with us must always prove the true secret of strength as we move onward. So must the memory of His gracious ways with us in days gone by. The same mighty hand that had already defeated the kings Sihon and Og could subdue all the kings of Canaan.

Psalm 44 gives a full and vivid picture of the state of the nation, as it stands in the conscience of the remnant. They had heard with their ears. Faith rested on the memory of all the old mighty deliverances God had worked. It rested on how He had put them in possession of the land by His power, not theirs (v. 1-8). Verses 9-16 describe their present state. They are cast off and scattered.

God had driven out the nations who occupied the land of promise (v. 2). It is certain that Israel did not have the power to do such a thing. It was God who planted Israel in the land. He afflicted those who had taken over the land He purposed to give to Israel. Israel used their swords in conquering the land, but their swords did not win the victory (v. 3). This would have been impossible if God had not been their strength. It was God's right hand, His arm, and the light of His countenance that made all the difference, because of His sovereign favour to Israel.

His right hand, His arm, the light of His countenance, had shown His acceptance of them. All this stayed with them as wisdom for the present. Man's nothingness was just as certain; God's sufficiency was just as perfect.

God raises His countenance upon those in whom He takes pleasure. This was David's prayer in Psalm 4: "Lift up the light of your face upon us, O LORD!" (Ps. 4:6).

Outward weakness was the character God designed for Israel's national life. The people were meant to know that they did not take the land by their own sword. Their own arm never saved them. It was God's right hand and His arm, and the light of His face, because He had favour toward them. And this song should always have been heard among them: "You are my King, O God; ordain salvation for Jacob!... For not in my bow do I trust, nor can my sword save me. But you have saved us from our foes and have put to shame those who hate us."

Psalm 44 is the voice of the remnant. They argue, from the faithfulness of faith, that it was the Lord and not their own arm which had delivered them, and that the same arm could deliver them in any circumstances. It is spoken at a time when they seem to be completely deserted.

They know that the God who worked in ancient times is their God today. They can say, "You are MY King, O God"; and He is ever the same. So they should trust Him, just as He was trusted long ago.

In this psalm the faithful one recognises that divine favour and power alone had given them their blessings. Those blessings, the signs of God's favour, were now taken from them. Here the faithful one acknowledges that God governs directly. "You are my King, O God," is the language of Israel, but it is always true. His authority now is no less absolute, yet it is far sweeter. He is our Lord by redemption. We do not deny the Lord who bought us.

There is another word which can serve as a descriptive term, yet can hardly be kept out of the names of God. Hu, Atta Hu, "you are the same," the unchangeable One (see Deuteronomy 32:39); "I am He, the same, and besides Me no god." It carries the sense of the unchanging One who simply is, and that is true of God alone.

And so now they claim and proclaim this God as theirs. "You are He" — You are the same — "my King, O God: command deliverances for Jacob." Yes — Jacob is a worm of the dust. Only He who can command deliverances for him can deliver him. And then, leaning on that arm of strength, confidence breaks out at once. Counting on Him like this has no element of deception in it.

One striking feature of this psalm is the absence of any confession of national sin. The ground taken is one of pure faith, appealing to the name of Jehovah as Jacob's God. "You are my King" is the keynote of the song. When Jehovah's name as Jacob's King sounds in the believer's heart, that heart echoes back, "Command deliverances for Jacob." He must act as King. By the power of His might He will make good His covenanted words in righteousness.

Jehovah designed outward weakness into Israel's life as a nation. The people were to know that "not by their own sword did they win the land, nor did their own arm save them, but Your right hand and Your arm, and the light of Your face, because You delighted in them." And this song should always have sounded among them: "You are my King, O God; command deliverances for Jacob… For I will not trust in my bow, nor will my sword save me."

The theme of Psalm 45 is the King. He is not viewed as in Psalm 21, where He has experienced a great salvation. Here He comes out with His sword strapped on His thigh to set up His kingdom. This psalm is the divine answer to the cry of the distressed remnant in the previous one. They own Him as "King" (Psalm 44:4). They beg Him to arise and "command deliverances for Jacob," and to show favour as of old.

This psalm unfolds deeply important principles, which apply to God's people in any day of ruin. First, in an evil day we should always judge God's power and goodness by the way He acted for His people at the beginning. And beware of judging God by the low state their own failure has brought them to.

The enemy holds the land again, and God's people are shut out of it. So the believing remnant claim God as their King. They look to Him to rescue them from their enemies once more by His power. Their trust will not be in their bow or sword, but in the God who saved them from their enemies in times past. God will be their boast, and they will praise His Name for ever.

Then, in the second place, they know that the God who acted like this in ancient times is their God today. They can say, "You are MY King, O God," and He is always the same. So they should trust Him, just as He was trusted long ago.

The name of Jehovah signifies what He is in Himself, the revelation of His character, and also that of His relationship with His people. His name (or glory) and His people's blessing go together, but putting His glory as our first object is the only true way to secure our blessing… "glory and strength" are in that name (Ps. 29:1); "mercy and truth" (Ps. 115:1); "goodness" (Ps. 25:7); "loving-kindness" (Ps. 138:2); "righteousness" (Ps. 143:1); when faith counts on the revealed name there is "trust" (Ps. 9:10); we get "victory" through that name (Ps. 44:5).

They admit that they are helpless. They complain that the enemy's oppression is unjust. But they keep God in faithful remembrance as a Saviour. He would deliver them when He pleased, as He had always done (verse 3). Sword and bow count for nothing. They will push down the enemy when Jehovah Himself rises and hurries to their help.

And then, leaning on that arm of strength, confidence bursts out at once: "Through you we push down our foes; through your name we tread down those who rise up against us." This is where that past history is applied. A reckoning like this has nothing false in it.

When we suffer defeats in the battle against the spiritual forces of evil, verse 5 of our Psalm goes a long way to explain them… The idea there is that we win a victory by using the power of God. That is not God's idea for them, and we think we may say it is never His idea for any. His power is not placed at our disposal for us to use as best we may. Instead, we are to be at His disposal, for Him to use us… He has the primary place, and the plan of campaign must be His. Our places are very, very secondary — just instruments that He is pleased to use.

When we realize this, we stop relying on ourselves, our plans and our efforts, and we cast ourselves completely on God… As long as our attitude is, "How shall I deliver myself?" difficulties and defeat follow us everywhere. When at last our cry becomes, "Who shall deliver me?" then we discover the delivering power of Jesus Christ our Lord.

Psalm 44 gives a full and vivid picture of the state of the nation, as it stands in the conscience of the remnant. Faith rested on the memorial of all the old mighty deliverances God had worked, and how He had put them in possession of the land by His power, not theirs (vv. 1-8). Verses 9-16 describe their present state: cast off and scattered.

In Psalm 44 we hear the voice of godly Jews, who will be a true remnant of Israel in the coming day of trouble. All through the psalm it is "we" and "us," with the exception of verse 6. This stands out, because nearly every psalm before it speaks in the singular; the plural is rare.

The enemy is again in possession of the land, and God's people are cast out. So the believing remnant claim God as their King, and look to Him to deliver them once again by His power. Their trust will not be in their bow or sword, but in the God who in times past had saved them from their enemies. In God will be their boast, and they will praise His Name for ever.

Outward weakness was the characteristic Jehovah designed for Israel's national life. He meant the people to know that "they did not win the land by their own sword, nor did their own arm ever save them; but Your right hand and Your arm, and the light of Your face, because You favoured them." And the song should always have been heard among them: "You are my King, O God; command deliverances for Jacob… But You have saved us from our foes and have put to shame those who hate us."

Israel will not trust in his own weapons, for they would prove useless in the end (v. 6). By depending only on the living God they have been saved from their enemies (v. 7). Those enemies are fully put to shame with all their opposition and hatred. It will always be so when we depend simply on the God of Jacob, and we, as well as they, have reason to boast in God all day long, and praise His name for ever (v. 8).

The remembrance becomes fruitful in producing character. With the same self-distrust as their fathers, the children of those old conquerors declare their descent: "I will not trust in my bow, nor shall my sword save me." Deliverances all through their history proved God's sufficiency, and only His hand could have accomplished them. It is their one constant boast, and His name shall be their praise for ever. This is what He works for — that His people may know Him, to their unending joy.

The idea is that we achieve victory by using the power of God. That is not God's thought for them, and we think we may say it is never His thought for anyone. His power is not placed at our disposal for us to use as best we can. Rather, we are to be at His disposal, for Him to use us. If God placed His power at our disposal, it would leave us in the primary place, with the responsibility of planning the campaign. No — He has the primary place, and the plan of campaign must be His.

The godly remnant are cast out of the land and under the oppression of their enemies. Still they cling in simple faith to what they have heard from their fathers about God's mighty works for His people in the past. In those days God's people did not enter the land by their own power, nor did they drive out their enemies by it. God's right hand and God's arm brought them into blessing. He did this because He was favourable to His people and delighted in them.

The remembrance produces character. In self-distrust like theirs, the children of those old conquerors declare their ancestry: "For not in my bow do I trust, nor can my sword save me." Deliverances all through their history confirm this, and only His hand could have achieved them. God's sufficiency is their only and constant boast, and His name will be their praise forever. This is what He works for: that His people may know Him, to their unending joy. That joy in Him is the spring of power in them, and it unites His creatures to Himself forever. The worship of eternity is the seal of its blessing and its perfection too. God is in His place, and the creature in his happy place with God.

Psalm 44 gives a full and vivid picture of the state of the nation, as it stands in the conscience of the remnant. They had heard with their ears. Faith rested on the memory of all the old mighty deliverances God worked. He had put them in possession of the land by His power, not theirs (v. 1-8). Verses 9-16 recount their present state. They are cast off and scattered... We still have God, not Jehovah, in this psalm; for they are outside.

The second section of the psalm gives a vivid picture of their failure and disillusionment. Instead of victory, all is defeat. They are put to shame, plundered, scattered. They become a scorn, a mockery, a byword, a shaking of the head among the peoples. The move from verse 8 to verse 9 is very striking. From confident boasting in God and the praise of His name they fall, as with a crash, into dejection and shame.

Grace brought them all to glory in the Lord — to boast in Him! They had nothing in themselves to boast in. The heart needs something to boast in — or rather someone, a worthy object. So He is the One provided for this purpose. He who glories in men is not wise, and he who boasts in himself is a fool. There is so much of that kind of boasting that the very word boast sounds a little out of place at first. But it is the word the Spirit of Truth has used for our building up, and we do well to take hold of its force and health as it is used here — "Let the one who boasts, boast in the Lord."

Israel will not trust in his own weapons, for they would prove useless in the end (v. 6). By depending only on the living God they have been saved from their enemies (v. 7), who are fully put to shame with all their opposition and hatred. It will always be so when we depend simply on the God of Jacob. We, as well as they, have reason to boast in God all day long and praise His name forever (v. 8).

The second section of the psalm paints their failure and disillusionment in vivid detail. Instead of victory, all is defeat. They are shamed, plundered, scattered... The move from verse 8 to verse 9 is striking. From confident boasting in God and the praise of His Name they fall as with a crash into dejection and shame.

Psalm 44 gives a full and vivid picture of the nation's state, as it stands in the conscience of the faithful remnant. Their faith rested on the memory of the great deliverances God worked long ago, and on how His power, not theirs, put them in possession of the land (v. 1-8). Verses 9-16 tell their present state. God has cast them off and scattered them... We still have God, not Jehovah, in this psalm, because they are outside.

We see the ark misused when, in the days of the judges, the people bring it out to meet the Philistines (1 Sam. 4:3). Israel was in a terrible condition, and the state of the priests was dreadful. People despised the holy things of God, and open sin was flaunted before God and man. Will a holy God link His name with that? Impossible... Need we wonder that when sin is not judged, "You have not gone out with our armies"?

We learn this lesson from it: in the Lord's discipline we cannot work out the cause of the chastening from the nature of the chastening... But the same trouble may fall on a saint who can still say with the apostle, "I know nothing against myself." No doubt there is a reason for the suffering... This is instructive. The Lord may have our general state before Him, and that state may need correcting by chastisement. Yet there may be perfect integrity of heart, and the path a person is on when the suffering comes may be the right one.

The idea is that we win a victory by using God's power. That is not God's idea for them, and we believe it is never His idea for anyone. He does not put His power at our disposal, for us to use as best we can. We are to be at His disposal, for Him to use us. If God put His power at our disposal, He would leave us in first place, holding the responsibility for planning the campaign. No, He has the first place, and the plan of campaign must be His. Our places are very, very secondary — just instruments that He is pleased to use.

God can, as far as His government goes, leave us to defeat and scattering for a time. In such conflicts this is the deepest kind of chastening... But when it is cast down like this, faith does not lose its courage, even while it staggers with shock. It looks to God. It judges the evil if evil is there. It still looks to God, owning that there must be some evil even if it cannot find it. But God has spoken in His holiness. His nature never changes and allows no evil, and that makes it certain He will keep His word for them.

The second section of the psalm paints their failure and disappointment in vivid detail. Instead of victory all is defeat. They are shamed, plundered, scattered. Among the peoples they become an object of scorn and ridicule, a byword, a shaking of the head. The change from verse 8 to verse 9 is striking. From confident boasting in God and the praise of His Name they fall, as with a crash, into gloom and shame.

In total contrast to the verses before, this section turns back, as the earlier psalms do, to the painful circumstances that test the faith of the godly. Israel, despite God's previous kindness to her, has left the path of simple faith. The godly must feel the results of that, because they love their own nation. They feel God has cast them off and put them to shame. He does not support their armies, but leaves them to flee from the enemy (v. 9). Then, on top of that humiliation, the enemy has taken spoil from them (v. 10).

Psalm 44 gives a full and vivid picture of the state of the nation, as the conscience of the remnant sees it… Verses 9-16 tell their present state. They are cast off and scattered. The enemy and the avenger are among them; they are scattered among the nations, sold by God for nothing… Yet they have in no way turned aside from their integrity. On the contrary, they are killed all day long for His sake, and counted as sheep for the slaughter… We still have God, not Jehovah, in this psalm; for they are outside.

Paul quotes it as evidence of what belongs to the remnant (v. 22 with Rom. 8:36). The Holy Spirit recognizes it as the portion of the accepted remnant, the voice of the Spirit in their mouth. So it was evidence of anything but their rejection. In this way the record of evil becomes the evidence of acceptance. It steadies the faith of those on whom the evil falls, when it comes… The written sufferings prove that God accepts those on whom they fall, at the very moment their faith might be shaken. So even here they can say, "we are more than conquerors."

What they say is, "Through You WE push down our foes; through Your name WE tread down those who rise up against us." The idea is that we win a victory by using the power of God. God does not put His power at our disposal, for us to use as best we can. Instead, we are to be at His disposal, for Him to use us. If God put His power at our disposal, it would leave us in first place, responsible for planning the campaign. No, He has the first place, and the plan of campaign must be His. Our place is very, very secondary — just instruments that He is pleased to use.

In view of these past works, faith pleads the present dreadful condition: "But You have rejected us and disgraced us and have not gone out with our armies. You have made us turn back from the foe, and those who hate us have gotten spoil." Our God will never refuse to answer such appeals, though He must work most deeply in the hearts of the people, to bring them to a true sense of their own sin.

They were like sheep, dependent and helpless, given up as food for the enemy (v. 11), and scattered among the nations. This came true in the plainest way, for Israel has now been a people scattered in every direction for centuries.

They are cast off, defeated, robbed by their enemies, and scattered among the nations. But more than that: it is God Himself who has cast them off, turned their backs before their enemies, and scattered them — the same God who once acted for them. They admit that God's governing hand is upon them.

First, their armies still march out, but God is no longer with them as He once was. Defeat and plunder must follow. Then they become nothing but sheep for the slaughter, scattered among the nations that beat them. God gains no glory either by giving up His people: those who should have been for His honor have become a reproach.

The transition from verse 8 to verse 9 is very striking. From confident boasting in God and the praise of His Name they fall as with a crash into dejection and shame.

Verses 9-16 tell their present state. They are cast off and scattered. The enemy and the avenger is among them, and they are scattered among the nations, sold by God for no price. Yet they have in no way turned away from their integrity. On the contrary, it is for His sake they are killed all day long, and counted as sheep for the slaughter. (Note: the moment Messiah was rejected, this began in principle: compare Rom. 8:36.)

Paul quotes it as evidence of what belongs to the remnant (v. 22 with Rom. 8:36). The Holy Spirit owns it as the portion of the accepted remnant — the voice of the Spirit in their mouth. So it was evidence of anything but their rejection. In this way the testimony of evil becomes the evidence of acceptance. It steadies the faith of those on whom the evil falls when it comes... The sufferings written down beforehand are the evidence that God accepts those on whom they fall, at the moment their faith might be shaken.

They may be broken and overthrown, as Job once was, yet God sustains their faith and it holds fast... They may not have grasped what God's plan is, yet they are wholly devoted to Him: killed all day long like sheep. And in being counted as sheep for the slaughter, they come to look like their Lord.

In a day of failure, God's people should bow under the correcting hand of the Lord. They should look beyond every lesser cause and recognize that God Himself has allowed them to become a reproach and a byword.

Psalm 44 gives a full and vivid picture of the state of the nation, as it is in the conscience of the remnant. Faith rested on the memory of all the old mighty deliverances God worked. He had put them in possession of the land by His power, not theirs (v. 1-8). Verses 9-16 recount their present state. They are cast off and scattered. The enemy and avenger is among them. They are scattered among the nations, sold by God for no price. Yet they have in no way turned aside from their integrity. On the contrary, it is for His sake they are killed all day long, and counted as sheep for the slaughter.

They are cast off, defeated, plundered by their enemies, and scattered among the nations. And it is God Himself who has done it — the same God who once worked on their behalf has cast them off, turned their backs before their enemies, and scattered them. They acknowledge that God's hand in government is upon them. He has sold His people into captivity, and made them "a reproach," "a scorn," "a derision" and a "byword."

Then they become mere sheep for the slaughter, scattered among the victorious nations. God too gains no glory by giving up His people. Those who should have been for His honour have become a reproach — far and wide, an evil proverb and a shaking of the head.

After the destruction of Jerusalem in the year 70, the very thing happened that the prophet spoke of. Nearly a million and a half people died in Jerusalem and the land in that terrible war. Over 100,000 were taken prisoner. Jews were sold for as small a price as a measure of barley, and thousands were disposed of in this way. And what else could we add from the history of centuries? God's heritage suffered cruel and terrible persecutions — thousands upon thousands massacred, tortured, outraged and sold as slaves.

They were like sheep, dependent and helpless, given up as food for the enemy, and scattered among the nations. That is literally true, for Israel has now been a scattered people for centuries. They felt God was selling them, but receiving no payment for them. They little understood that God would gain great honour and glory through the dreadful experiences Israel endures. Their restoration at the end will mean that God has profited enormously.

When God sets His hand to this great work, He will bring about a change of heart in His chosen ones. They will recognise their Kinsman-Redeemer. He will claim them as His own again when national pride gives way to a broken spirit and humble repentance. They will repent of their own sinfulness and of the blindness of their fathers. Though they sold themselves for nothing, He will redeem them without money. He will give them the land that is Immanuel's, according to His own decree.

They tell God the present condition of God's professing people, and God's ways with them. Those ways are the complete opposite of His former ways. They are cast off, defeated, robbed by their enemies, and scattered among the nations. But more than that, it is God Himself who has cast them off. He once worked on their behalf. He has turned their backs before their enemies, and He has scattered them. They own that God's hand in government is upon them. God has sold His people into captivity, and made them "a reproach," "a scorn," "a derision" and a "byword." So the godly soul is always face to face with the confusion and shame of God's people. The voice of those who reproach and blaspheme is always raised against them.

The second section of the psalm describes their failure and disillusionment very vividly. Instead of victory all is defeat. They are put to shame, spoiled, scattered. They become a scorn, a derision, a by-word, a shaking of the head among the people. The move from verse 8 to verse 9 is very striking. From confident boasting in God and the praise of His Name they fall as with a crash into dejection and shame.

Meanwhile, Israel feels the reproach of neighbours. It does not come only from distant enemies. Those around them scorn and deride them. The nations made her a byword, shaking their heads in derision. Today this is clearly true, for there are many who even dare to claim that Israel is the cause of all the trouble and terror the world is suffering. Of course this is stupid ignorance, but Satan inspires it in his hate toward God.

These words might have suited Joshua's lips when he lay on the ground till the evening before the ark, with his clothes torn and dust on his head. But notice the difference. Israel had sinned then, and so prayer was useless; what was needed was self-judgment... But in Psalm 44 there is nothing of that sort; on the contrary, they can, by the Spirit, plead before God their conscious rightness... This Joshua and the elders could not have said. Here Israel can; yet the chastisement is much the same.

The reproach they bear is tied to national sin, and it is the result of God's chastening. Yet it is the reproach of Christ to those whose hearts are loyal to the Hope of Israel. By faith they can call out of the low place of affliction on the name of Jehovah as the redeemer of His own. So this Psalm gives rich material for fruitful meditation to the Christian who enters at all in spirit into the present state of the Church, broken and dishonoured.

In Psalm 44 the faith of the remnant rests on the memorial of God's past deliverance of His people... Their present condition was the complete opposite: "But you have rejected us and disgraced us and have not gone out with our armies." Still, faith cries out in the middle of all the exercises of soul this caused: "Rise up; come to our help! Redeem us for the sake of your steadfast love!" (v. 26.) Psalm 45 gives the answer to this cry in the introduction of Messiah, who brings deliverance from enemies, and whose kingdom is for ever and ever.

In Psalm 44 we hear the voice of godly Jews, who will be a true remnant of Israel in the coming day of trouble. Right through the Psalm it is "we" and "us" with the exception of verse 6. This stands out, because almost all the psalms before it speak as "I". "We" appears only rarely.

Psalm 44 gives a full and vivid picture of the state of the nation, as in the conscience of the remnant. They had heard with their ears. Faith rested in the memorial of all the old mighty deliverances wrought by God, and how He had put them in possession of the land by His power, not theirs (v. 1-8). In verses 9-16 their present state is recounted. They are cast off and scattered.

Instead of victory all is defeat. They are put to shame, plundered, scattered. They become a scorn, a derision, a byword, a shaking of the head among the people. The transition from verse 8 to verse 9 is very striking. From confident boasting in God and the praise of His Name they fall as with a crash into dejection and shame.

They are not only cast off, defeated, plundered by their enemies, and scattered among the nations. It is God Himself who has done it — the same God who once acted for them. He has cast them off, turned their backs before their enemies, and scattered them. They admit that God's governing hand is on them. He has sold His people into captivity, and made them "a reproach," "a scorn," "a derision" and a "byword."

The account grows darker as it goes on. First, their armies still march out, but God is no longer with them as He once was. Defeat and plunder must follow. Then they become mere sheep for the slaughter, scattered among the nations that beat them. God Himself gains no glory by giving up His people. Those who should have been for His honor have become a reproach — worse, far and wide, an evil proverb and a shaking of the head.

They little understood that God was going to be highly honored and glorified through the dreadful experiences Israel goes through. Their restoration in the end will mean that God has gained a great deal.

More than 3000 years ago Moses warned them that if they rebelled against God's will they would "become a horror, a proverb, and a byword among all the peoples where the LORD will lead you away" (Deut. 28). The closing words of his warning describe their long suffering so exactly, and are so moving, that you can hardly read them without tears.

Meanwhile, Israel feels the reproach of neighbors, not only by distant enemies, but being scorned and derided by those around them. The nations made her a byword, shaking their heads in derision. Today this is clearly true, for there are many who even dare to claim that Israel is the cause of all the trouble and terror the world is suffering.

In a day of failure God's people should bow under the Lord's chastening hand. They should look beyond every other cause and recognize that God Himself has allowed them to become a reproach and a byword (vv. 9-18).

The reproach they carry is tied to the nation's sin, and it comes from God's discipline. Yet to those whose hearts stay loyal to the Hope of Israel, it is the reproach of Christ. Out of that low place of suffering, faith lets them call on the name of Jehovah as the redeemer of His own.

The second section of the psalm describes their failure and disappointment very vividly. Instead of victory all is defeat. They are shamed, plundered, scattered. The change from verse 8 to verse 9 is striking. From confident boasting in God and praise of His Name they fall, as with a crash, into dejection and shame.

They are cast off, defeated, robbed by their enemies, and scattered among the nations. But it is God Himself who has cast them off, turned their backs before their enemies, and scattered them — the same God who once acted for them. They admit that God's governing hand is on them. God has sold His people into captivity and made them "a reproach," "a scorn," "a derision" and a "byword." So the godly soul stands face to face, day after day, with the confusion and shame of God's people. Those who reproach and blaspheme never stop speaking against them.

God gains no glory by giving up His people. Those who should have been for His honour have become a reproach — more than that, far and wide they have become an evil proverb and a shaking of the head.

The endless dishonour and confusion troubles the soul to its depths (v. 15), and he says, "shame has covered my face." It comes from the reproach and insults of the enemy (v. 16), who is also called an "avenger." A man like this has no real reason for hostility, yet he likes to think he is right to avenge what he imagines to be wrong.

Those are the circumstances. Now they speak of their inward state. All of it has tried them, and they feel it sharply. Shame covers them, and confusion covers their faces. They can answer nothing in front of those who reproach and blaspheme, in front of enemies and vengeful men. Yet despite everything, they hold fast to God, and neither their heart nor their steps have turned aside from Him... Had they forgotten Him, they ask, could they hide it from Him? They appeal to the One whose knowledge is perfect.

Psalm 44 gives a full and vivid picture of the state of the nation, as the faithful remnant feel it in their conscience... Verses 9-16 tell their present state. They are cast off and scattered. The enemy and avenger is among them... Yet they have not turned aside from their integrity in any way. On the contrary, it is for His sake that they are killed all day long, and counted as sheep for the slaughter. (Note: the moment Messiah was rejected, this began in principle: compare Romans 8:36.)

In Psalm 44 the faith of the remnant rests on the memory of how God delivered His people in the past... Still, through all the soul-searching this brings, faith cries out, "Rise up; come to our help! Redeem us for the sake of your steadfast love!" (v. 26). Psalm 45 answers that cry by bringing in Messiah, who delivers them from their enemies, and whose kingdom lasts for ever and ever.

There is no place for us, my friends, but Bochim. We have all failed badly — we must all be "weepers" before the Lord. "TO US belongs shame and confusion of face." If we had been faithful — if we had walked with the Lord like a weaned child with its mother — none of this sorrow would have come on us, and we would have brought none of this dishonour on the Lord.

Verse 16 mentions an individual: "him that reproaches and blasphemes." The same verse speaks of "the enemy and avenger." Both these expressions may refer to the coming of the "beast." The first one clearly does so, in the light of Revelation 13:6-7. The second expression also occurs in Psalm 8:2. It may refer instead to the false prophet, the second beast of Revelation 13, who exercises the power of the first beast and avenges among the Jews all resistance to his authority. However that may be, we have here an unmistakable reference to the great antichristian powers of the last days.

The continual dishonour and confusion causes the deepest distress of soul (v. 15). He says, "the shame of my face has covered me." This comes from the reproach and reviling of the enemy (v. 16), who is also called an "avenger." One of this kind has no real reason for hostility, but he likes to think he is right in avenging what he imagines to be wrong.

These are the circumstances. Now they speak of their inward state, worked on by all this. They feel it keenly, covered with shame and confusion of face, able to answer nothing in the presence of those who reproach and blaspheme, of enemies and vengeful men. Yet despite it all, they cling to God, neither their heart nor their steps turned aside from Him.

They lay before God the present condition of God's professing people, and God's ways with them. These ways are completely unlike His former ways. They are cast off, defeated, plundered by their enemies, and scattered among the nations. But it is God Himself who has cast them off, turned their backs before their enemies, and scattered them — the same God who once worked on their behalf. They acknowledge that God's hand in government is upon them: God has sold His people into captivity, and made them "a reproach," "a scorn," "a derision" and a "byword." So the godly soul lives face to face with the confusion and shame of God's people. The voice of those who reproach and blaspheme is always raised against them.

But the same principle is good for the Church now. From this point of view it is beautiful to see that Psalm 44 appears in Romans 8. Being given like sheep for the slaughter for Christ's sake is one of the things that cannot separate us from the love of Christ. The heart might fail under prolonged pressure. "No," says the Spirit, "the love of Christ is unchanged. This chastisement is of the Father, that we may be partakers of His holiness."

The sufferings in this Psalm are not those connected with His soul being made an offering for sin. His atoning sufferings were from God, as we see in Psalm 22. Here He endures the sufferings for God. Verse 7 states it plainly: "For Your sake I have borne reproach." All through, this is the dominant note.

Israel had sinned then, so prayer did no good. What was needed was self-judgment. They had to put away the actual sin that had defiled them... But in Psalm 44 there is nothing of that sort. On the contrary, by the Spirit they can plead before God that they know they are upright... Joshua and the elders could not have said this. Israel can say it here — yet the discipline is much the same.

Still, in the middle of all their confusion and shame, the godly can plead their integrity. They have not forgotten God. Faced with the insults and blasphemy of the enemy they can say nothing, because they know the nation has completely failed. But in the presence of God they can still plead that they have not forgotten Him, and have not turned aside from His covenant or His ways.

They would rather suffer anything for owning the true God. Whatever they had to suffer, they would bear it for His own sake, out of their heart's attachment to Him, and for what He was when they got no blessing. The God who was in covenant with His people was the true God. So they would be tested, not only over the covenant blessings, but over their heart's attachment to what He was in His nature. And the same principle holds for us.

We surely learn this lesson from it: in the Lord's discipline we cannot work out the cause of the chastening from the kind of chastening it is... The same trouble may fall on a believer, and yet he can say with the apostle, "I know nothing against myself."... This is instructive. It shows us that the Lord may have our general state before Him, needing correction by chastening, while the heart may still be perfectly upright. The path a person is walking when the suffering meets him may be the right one.

They feel the pain of the trouble more sharply because they do not feel they deserve it... yet they found themselves badly broken and covered with the shadow of death (vv. 18-19)... But they must learn a deeper lesson.

Paul quotes it as evidence of what belongs to the remnant (v. 22 with Romans 8:36). The Holy Spirit recognizes it as what belongs to the accepted remnant, the voice of the Spirit in their mouth. So it was evidence of anything but their rejection. In this way the witness of evil becomes the proof of acceptance, to steady the faith of those on whom the evil falls when it comes... The sufferings written down beforehand prove that those who go through them are accepted, at the very time their faith might be shaken. So "out of the eater comes forth sweetness": "we are more than conquerors."

In the middle of all their confusion and shame, the godly can plead their integrity. They have not forgotten God. In the presence of the reproaches and blasphemy of the enemy they can say nothing, for they are conscious of the complete failure of the nation. But in the presence of God they can still plead that they have not forgotten Him, nor turned aside from His covenant or His ways.

But the heart of the believing remnant was sound. "Our heart has not turned back, nor have our steps departed from your way" (verse 18). Faith in God always produces practical holiness. That faith marks the people whose cause the Spirit of Christ seems here to be pleading, with truthful intercession, before Him who tests hearts.

They feel the pain of the adversity more deeply because they do not feel they deserve it. In heart they had not turned back. In their steps they had not faltered from the path of truth. Yet they found themselves badly broken and covered with the shadow of death (vv. 18-19).

These words might have suited Joshua's lips when he lay on the ground until evening before the ark, with his clothes torn and dust on his head. But notice the difference. Israel had sinned then, so prayer did no good; what was needed was self-judgment. But in Psalm 44 there is nothing of that sort. On the contrary, they can, by the Spirit, plead before God their conscious uprightness... This Joshua and the elders could not have said. Here Israel can — yet the chastisement is much the same.

We surely learn this lesson from it: in the Lord's discipline we cannot work out the cause of the chastisement from the nature of the chastisement... The same thing may fall on a man, and yet the saint be able to say with the apostle, "I know nothing against myself"... The Lord may have our general state before Him, and that state may need correcting by chastisement. Meanwhile the heart may be perfectly upright, and the path one is walking in when the suffering comes may be the right one.

They preferred to suffer anything, whatever it might be, for owning the true God. They would do it for His own sake, out of the attachment of their heart to Him, for what He was when they got no blessing... God would test them, not only over the covenant blessings, but over their heart-attachment to what He is in His nature. And so it is in principle with us.

The same principle is good for the church now. It is beautiful to see that Psalm 44 appears in Romans 8. That passage lists being given up like sheep for the slaughter for Christ's sake among the things that cannot separate us from the love of Christ. The heart might fail under long pressure. "No," says the Spirit, "the love of Christ is unchanged"... If there is no conscious guilt, the chastisement may still be for correction, and we must bow to it and wait on God for explanation and deliverance... Let us look for deliverance only from Him. Let us not turn aside to seek it elsewhere.

In Psalm 44 we hear the voice of godly Jews, who will be a true remnant of Israel in the coming day of trouble. All through the psalm it is "we" and "us", except in verse 6. That stands out, because nearly all the psalms before it speak as "I", and the plural is very rare. So Psalm 44 is the voice of a company, though verse 6 shows the psalm is the work of one man, whom God inspired to speak the thoughts of many.

The word translated "shadow of death" means darkness, or dangers that may threaten death — but not actual physical death. It carries the same sense elsewhere in the Psalms (44:19; 107:10, 14), and also in Isaiah 9:2 and Jeremiah 2:6.

This shows their condition compared with what it was under earlier enemies. Now they are a separated, faithful remnant, not mixed up with the sin of the nation, though struck down "in the place of dragons." That is the happy effect of God's judgments there — better than being joined with sinners.

This upright soul had not forgotten God, and had not been unfaithful to His covenant, though struck down in the place of dragons... They would rather suffer anything, whatever it might be, for owning the true God. They would do it for His own sake, out of the attachment of their heart to Him, for what He was when they got no blessing... God would test them not only about the covenant blessings, but about their heart-attachment to what He was in His nature — and in principle it is the same with us.

Israel had sinned then, so prayer got no answer; what was needed was self-judgment. They had to put away the sin that had defiled them. Joshua did not know of it at the time, but if they had asked God before going up to Ai, He would surely have told them... In Psalm 44 there is nothing of that sort. On the contrary, they can plead before God, by the Spirit, that they know they are upright: "All this has come upon us, though we have not forgotten You, and we have not been false to Your covenant... yet You have broken us in the place of jackals and covered us with the shadow of death." (vv. 17-19.) Joshua and the elders could not have said that. Here Israel can — yet the discipline is much the same.

Sometimes a Christian is crushed by persecution and no rescue comes. Then the psalm fits even more closely. The Apostle makes that very application in Romans 8:36, where he quotes verse 22. We may live sheltered lives in these favoured lands, but in the last few years many believers have suffered even to death, and their cry seemed to go unheard.

They are badly broken, and they lie under "the shadow of death." Still, they have not forgotten the name of God, and they have not stretched out their hands in appeal to a strange god. Had they done so, God would have known it, for "He knows the secrets of the heart." So they appeal to the perfect knowledge of God. Far from turning to a strange god, they suffer all day long and face death because they hold fast to the true God.

Yet in spite of all, they cleave to God, neither their heart nor their steps turned aside from Him, though crushed in the place of prowling jackals, covered with the shadow of death. Had they forgotten Him, would they, they ask, be able to conceal it from Him? Their appeal is to One perfect in knowledge.

These words might have suited Joshua's lips when he lay on the ground before the ark until evening, with his clothes torn and dust on his head. But notice the difference. Israel had sinned then, so prayer did no good; what was needed was self-judgment... But in Psalm 44 there is nothing of that sort. On the contrary, by the Spirit they can plead before God that they know themselves to be upright: "All this has come upon us, though we have not forgotten you, and we have not been false to your covenant."... Joshua and the elders could not have said this. Israel can say it here, yet the chastisement is much the same.

We learn this lesson from it: in the Lord's discipline, we cannot work out the cause of the chastisement from the nature of the chastisement... Think of the defeats of righteous Israel by sinful Benjamin, in Judges 20. There was a reason for Israel's repeated humiliation, yet it was not a lack of integrity... The Lord may have our general state before Him, and that state may need correcting by chastisement. Yet there may still be perfect integrity of heart, and the path a person is walking when the suffering comes may be the right one.

To test that integrity fully, and make it real suffering for God, the blessings that belong to His power must not be there. So the upright are left for a time to the oppression of the enemy. This searches the heart for any false way, and it makes their trouble suffering for what God is. Then, when they cry for mercy, He brings in the answer in due time. For He cannot leave what matches His own nature — integrity towards Him — needlessly in the power of evil.

The same principle is good for the church now, and from this point of view it is beautiful to see that Psalm 44 appears in Romans 8. Being given up like sheep for the slaughter for Christ's sake is listed among the things that cannot separate us from the love of Christ. The heart might fail under long pressure. "No," says the Spirit, "the love of Christ is unchanged."... If there is sin on the conscience, we cannot take this comfort... But if there is no conscious guilt, the chastisement may still be for correction. We must bow to it, and wait on God for an explanation and for deliverance... Let us look for deliverance from Him alone. Let us not turn aside to look for it somewhere else.