July 3, 2024
In Times of Trouble, Remind Yourself of His Works
Psalm 44
Kristie Ward
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 44:8
In God we have boasted continually,
and we will give thanks to your name forever. Selah
Psalm 44
Come to Our Help
To the choirmaster. A Maskil 1 44:1 Probably a musical or liturgical term of the Sons of Korah.
1
O God, we have heard with our ears,
our fathers have told us,
what deeds you performed in their days,
in the days of old:
2
you with your own hand drove out the nations,
but them you planted;
you afflicted the peoples,
but them you set free;
3
for 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,
for you delighted in them.
4
You are my King, O God;
ordain salvation for Jacob!
5
Through you we push down our foes;
through your name we tread down those who rise up against us.
6
For not in my bow do I trust,
nor can my sword save me.
7
But you have saved us from our foes
and have put to shame those who hate us.
8
In God we have boasted continually,
and we will give thanks to your name forever. Selah
9
But you have rejected us and disgraced us
and have not gone out with our armies.
10
You have made us turn back from the foe,
and those who hate us have gotten spoil.
11
You have made us like sheep for slaughter
and have scattered us among the nations.
12
You have sold your people for a trifle,
demanding no high price for them.
13
You have made us the taunt of our neighbors,
the derision and scorn of those around us.
14
You have made us a byword among the nations,
a laughingstock
2
44:14
Hebrew a shaking of the head
among the peoples.
15
All day long my disgrace is before me,
and shame has covered my face
16
at the sound of the taunter and reviler,
at the sight of the enemy and the avenger.
17
All this has come upon us,
though we have not forgotten you,
and we have not been false to your covenant.
18
Our heart has not turned back,
nor have our steps departed from your way;
19
yet you have broken us in the place of jackals
and covered us with the shadow of death.
20
If we had forgotten the name of our God
or spread out our hands to a foreign god,
21
would not God discover this?
For he knows the secrets of the heart.
22
Yet for your sake we are killed all the day long;
we are regarded as sheep to be slaughtered.
23
Awake! Why are you sleeping, O Lord?
Rouse yourself! Do not reject us forever!
24
Why do you hide your face?
Why do you forget our affliction and oppression?
25
For our soul is bowed down to the dust;
our belly clings to the ground.
26
Rise up; come to our help!
Redeem us for the sake of your steadfast love!
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Forgetting the name of God
Forgetting the name of God (44:20). Many of the pagan religions of OT times taught that a god’s power was tied directly to its name. The false prophets of Jeremiah’s time believed that, if they could erase God’s name from the people’s memory, they would follow Baal instead (Jer. 23:26–27). However, God does not forget his people, even when they have forgotten him (Deut. 4:31).
Fact: What does it mean to “redeem” someone?
What does it mean to “redeem” someone? The word “redeem” expresses the idea of rescue and protection. The Psalms speak of God redeeming Israel (44:26; 111:9). God’s acts of redemption in the OT anticipate redemption from sin through the death of Jesus Christ (Col. 1:13–14).
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 44:1–8 The song opens by recalling the ways God has favored his people over the Gentiles in the past (vv. 2, 7). The people recognize that God’s special provision, not their own abilities, is responsible for their well-being (vv. 3, 6). They should boast in God and give thanks to his name forever (v. 8).
Ps. 44:9–16 In light of this past (vv. 1–8), the current situation is difficult to understand. God has apparently rejected his people (v. 9), no longer giving them success against their foes (v. 11).
Fact: Forgetting the name of God
Forgetting the name of God (44:20). Many of the pagan religions of OT times taught that a god’s power was tied directly to its name. The false prophets of Jeremiah’s time believed that, if they could erase God’s name from the people’s memory, they would follow Baal instead (Jer. 23:26–27). However, God does not forget his people, even when they have forgotten him (Deut. 4:31).
Ps. 44:17–22 The pain of the situation is especially sharp because the community claims not to have forgotten God or to have been false to his covenant (v. 17). They acknowledge that if they had done so, God would know it and would be right to discipline them. The community is not, however, claiming absolute sinlessness.
Psalm Ps. 44. This is a hymn for times when God’s people as a whole have suffered some great calamity at the hands of their enemies. When the worshiping congregation sings this, they remind themselves of their privileged standing with God, of their obligation to faith and holiness, and of God’s unfailing loyalty to his purpose for them.
Ps. 44:23–26 Remembering God’s history with his people strengthens the community to pray for his aid in the present. The last word is a request for God to redeem (see note on 25:22), for the sake of his steadfast love—a request that God is sure to honor.
Fact: What does it mean to “redeem” someone?
What does it mean to “redeem” someone? The word “redeem” expresses the idea of rescue and protection. The Psalms speak of God redeeming Israel (44:26; 111:9). God’s acts of redemption in the OT anticipate redemption from sin through the death of Jesus Christ (Col. 1:13–14).
S3:129 Psalm 44
Listen NowDive Deeper | Psalm 44
When my boys were little and had a hard day at school, they would say something like, "This was the worst day of my life!" They were so focused on the things that didn't go their way that they forgot to remember God's love for them in the midst of those circumstances.
God's people are this same way. In the midst of challenging circumstances, it is easy for them to forget all the ways that God had been faithful in the past and had used hard things to draw them closer to Himself. In Psalm 44, the psalmist starts with praising the Lord and remembering who He is, His nature and character, and recounting all that He has done.
But just as in life, this attitude of praise quickly changes in Psalm 44:9, as their focus shifts to frustration over the current challenges facing Israel. When we face life's circumstances, we must remember the God we serve and His faithfulness to us in the past (Psalm 44:1). Just as the psalmist remembers God's goodness and blessings in their life, they are confronted with challenges and easily forget.
The reality is that it's difficult to praise the Lord when storms come, like a hard medical diagnosis, a work conflict, or an unexpected bill. This psalm reflects the reality of life. Many times, I come to the Lord with my troubles and fail to remember the ways He has been faithful to me in the past. But when I remember God's faithfulness and praise Him first, oh how it changes my perspective! It gets my focus off me and onto the Lord and His goodness.
In the storms we must remember what God has done. When the boys were little, after their "worst days" at school, we would make a list of all the ways that God was working in their lives. That "praise list" served as a reminder of God's unchanging character and love for them. May those reminders help us keep our eyes on the Lord and His love for us!
This month's memory verse
May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.
– Romans 15:13
Discussion Questions
1. What does praising the Lord look like in your own life? Do you use a praise list, worship music, or a walk outdoors to connect with God? (Psalm 145:3)
2. How can you share with your community group your praises and celebration of answered prayers? (Psalm 59:16-17)
3. How do you remind yourself of God's faithfulness, whether from Scripture or experiences in your own life? (Isaiah 63:7)
4. When you are in a storm, where do you first go for help? What verses have you memorized for when troubles come your way? (Psalm 119:105)
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