Down to Earth But Heavenly Minded

What does Psalms Chapter 44 mean?

This psalm implies Israel was recovering from an especially embarrassing defeat. No explicit event is mentioned. However, various clues in the text suggest an incident with Edom. There, Israel was surprised and battered by their enemies while the main army was occupied elsewhere (Psalm 60; 85; Amos 1:6; 2 Samuel 8:13). Since no other details are offered, connecting this passage to its inspiration is mere speculation.

The psalmist begins by acknowledging that God was responsible for Israel’s great victories in the past. Tales of these triumphs were passed down from generation to generation. They were also recorded in books such as Exodus, Numbers, Deuteronomy, and Joshua. There is no question in the writer’s mind that the Lord deserves praise for those events. For the same reason, the writer notes that any success he might have in the future will depend on God’s power, not his own (Psalm 44:1–8).

However, the Lord has allowed Israel to suffer defeat. In fact, this loss has shattered the psalmist’s confidence. The people are subject to shame, ridicule, and taunting from their enemies. The situation is so dire that the name of Israel is being used as a punchline: a joke referring to their current situation. The psalmist experiences humiliation and embarrassment and feels God had completely abandoned them during the recent debacle (Psalm 44:9–16).

Making matters worse, the psalmist sees no reason for this defeat. Israel had been defeated in the past when they ignored God or His commands (Numbers 14:39–45). God promised that idolatry and other national sins would lead to negative consequences (Deuteronomy 30:15–18). Yet the psalmist is convinced Israel is guilty of no such sins. The writer does not go as far as to claim that the nation is perfectly following the Law. Yet he insists the people are loyal to God, not false idols. The psalmist agonizes to think that God has allowed such suffering, though Israel has not been disloyal. In the New Testament (Romans 8:36), Paul cites verse 22 when teaching that suffering does not imply God has ceased to love His people (Psalm 44:17–22).

Scripture often records statements of raw, unfiltered anguish towards God (Habakkuk 1:2–4; Psalm 73:2–3). These can be uncomfortable, but always return to an acknowledgement of the Lord’s goodness and truth (Habakkuk 1:5–11; Psalm 73:15–19; Job 13:15). Verse 23 repeatedly suggests God is uncaring or oblivious to their pain, using the metaphor of being asleep. The writer employs the question human beings ask amid suffering: “why?” Despite that angst, the psalmist prays for God’s help. The final statement of the psalm is a reference to God’s unending love and loyal care for His people. Despite his pain, the psalmist still prays to the Lord, whom he assumes will come to the rescue (Psalm 44:23–26).

Chapter Context
This psalm seems to follow a major defeat in battle. No explicit context is given, though the psalmist claims it was not God’s punishment for national idolatry. Some commentators see connection to a conflict with Edom, who surprised Israel when the nation was engaged in other battles (Psalm 60; 85; Amos 1:6; 2 Samuel 8:13) as a possible explanation. This is another example of biblical writers expressing raw human emotions as they struggle to understand God’s will. Psalms 69 and 73 include related themes. Habakkuk chapter 1 expresses similar ideas.

Verse by Verse

Verse 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:

The psalmist acknowledges that he and his fellow Israelites were told stories of God’s miraculous works on behalf of Israel (Psalm 44:2–3). Asaph, another psalmist, noted Israel’s commitment to passing those experiences down to future generations (Psalm 78:3–4). Those events were the very essence of Israel’s history, including the miraculous exodus from Egypt to the settlement in Canaan.

God’s works included the parting of the Red Sea (Exodus 14), the supply of manna (Exodus 16), the provision of water from a rock (Exodus 17:1–7), the defeat of enemies in the wilderness (Exodus 17:8–16; Numbers 21), the crossing of the Jordan River (Joshua 3), the collapse of Jericho’s walls (Joshua 6), and the defeat of militaristic Canaanites in well-fortified cities (Joshua 7—12). Only God could have defeated the battle-seasoned Canaanites, as the Israelites had spent centuries as slaves in Egypt. They were accustomed to working with bricks and mortar; they had no training or experience in weaponry and fighting.

This is part of an introduction which will soon turn to anguish, as the writer struggles to understand Israel’s current misery (Psalm 44:9).

This passage is labeled using the Hebrew word maskiyl, which seems to mean a pensive, somber song of self-reflection (Psalm 32; 52; 89). The “Sons of Korah” are likely descendants of those who survived God’s judgment on Korah during the exodus (Numbers 16:25–32; 26:9–11).

Context Summary
Psalm 44:1–3 is a suitable prelude. The psalmist recalls God’s wondrous deeds on behalf of Israel from the exodus from Egypt to the settlement of Canaan. These events are covered in the books of Exodus, Numbers, Joshua, and Judges. This is followed by an expression of trust in God (Psalm 44:4–8). The rest of the psalm forms a lament, a striking contrast to these opening lines.

Verse 2. you with your own hand drove out the nations,but them you planted;you afflicted the peoples,but them you set free;

The psalmist credits God with the successful occupation of Canaan. This is part of a remembrance of the Lord’s miraculous assistance (Psalm 44:3), as told by generations of Israelites (Psalm 44:1). Here, the passage notes that God fought against “the nations” and “the peoples,” but showed favor to Israel: the term “them” refers to the psalmist’s Israelite ancestors.

Among the miracles being celebrated are God’s many interventions in Israel’s settlement in Canaan. Though the nation of Israel was small and relatively weak after centuries of slavery (Deuteronomy 7:1, 6–8), God was the source of their power. He drove out the depraved tribes that dwelled there (Deuteronomy 9:1–5), and He replaced them with His people, the Israelites. He afflicted the Canaanites but set the Israelites free in the Promised Land.

Psalm 80:8–11 uses similar terminology. It depicts Israel’s occupation of Canaan as a vine which God brought from Egypt. God prepared the ground for the vine and planted it. It flourished and covered the land, to the mountains in the south, to the cedars of Lebanon in the north, west to the Mediterranean Sea, and east to the Euphrates River. God had promised Joshua, Israel’s leader after Moses, “Every place that the sole of your foot will tread upon I have given to you, just as I promised to Moses. From the wilderness and this Lebanon as far as the great river, the river Euphrates, all the land of the Hittites to the Great Sea toward the going down of the sun shall be your territory” (Joshua 1:3–4).

God kept His promise to Joshua. The psalmist, here, remembers those prior victories. Soon, the writer will express anguish as he struggles to understand why the Lord had not given Israel victory in a more recent conflict (Psalm 44:9).

Verse 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.

When Israel came out of Egyptian slavery and settled in Canaan, victory was secured entirely by the Lord’s power (Deuteronomy 9:1–5). These stories were passed down by each generation (Psalm 44:1). God was the sole reason Israel survived and was able to flourish in the Promised Land (Psalm 44:2). This is part of an introduction establishing the psalmist’s faith in God (Psalm 44:5–8). This will then shift to frustration, as the writer fumbles to grasp why God allowed Israel to be defeated in some recent battle (Psalm 44:9).

The Bible clearly commands God’s people to reject self-confidence and instead trust in the Lord. In Psalm 118:7 the psalmist testifies, “The LORD is on my side as my helper; I shall look in triumph on those who hate me.” In the next verse he counsels, “It is better to take refuge in the LORD than to trust in man” (Psalm 118:8). Proverbs 3:5 challenges believers to trust in the Lord with all their heart. Because Christ is on the believer’s side, the believer is more than a conqueror (Romans 8:37). Young David is a good example of what confidence in the Lord can accomplish. He refused to take on unfamiliar weapons or armor (1 Samuel 17:38–40). Instead, he approached Goliath in the name of the Lord and won a momentous victory for Israel (1 Samuel 17:41–51).

Verse 4. You are my King, O God;ordain salvation for Jacob!

The psalmist expresses devotion and loyalty to the Lord. Both titles—”King” and “God”—point to the Lord’s sovereignty and right to command His subjects, including the psalmist. He also asks his King to “ordain salvation for Jacob.” Jacob, whose name was changed to Israel (Genesis 32:27–28), was the father of the heads of the tribes of Israel. So. the psalmist was asking his King to grant victory over Israel’s enemies. The writer is confident God was able to grant victory to the Israelites, as surely as He granted victory generations earlier to the Israelites who invaded Canaan (Psalm 44:1–3).

Today, too, the Lord can make His people victorious over their foes, including “the desires of the flesh and the desires of the eyes and pride of life” (1 John 2:16). Paul told the Ephesian believers, “we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (Ephesians 6:12). He commanded the believers to be strong in the Lord and to put on the whole armor of God (Ephesians 6:10–18).

And yet, God does not always grant earthly victory or success. The reasons for this are not always clear—after expressing faith, the psalmist will go on to voice frustration that Israel has recently been humiliated in battle (Psalm 44:9).

Context Summary
Psalm 44:4–8 is still focused on God’s mighty deeds of the past (Psalm 44:1–3). Here, however, the psalmist expresses his present faith in the Lord. He intends to praise God now and in the future. This declaration helps to frame the psalmist’s anguished confusion in the next passage—as if the writer is careful to qualify his upcoming complaint. Beginning in verse 9, the tone shifts dramatically as the writer mourns God’s current treatment of the Israelites.

Verse 5. Through you we push down our foes;through your name we tread down those who rise up against us.

The writer of this psalm knew exactly who to credit for Israel’s historic victories: God and God alone. The nation owed every victory to Him. Through their King and God (Psalm 44:4), they trampled their foes under foot. These victories were recorded in books such as Numbers and Joshua and passed down by each generation (Psalm 44:1–3). This perspective is important, as the psalmist will soon express confusion (Psalm 44:9). This song was written in response to some sort of defeat, and the writer struggles to understand why.

Success over spiritual enemies comes in the same way as Israel’s military victories in the Old Testament (Ephesians 6:12). Believers win battles through Christ and enjoy victory through His name. Jesus told His disciples, “Apart from me you can do nothing” (John 15:5). When He commissioned His disciples to disciple all nations, He assured them that He possessed al possible authority, and commanded, “Go therefore” (Matthew 28:18–20). When Peter and John encountered a lame beggar at the gate of the temple, he asked for money. But Peter said, “I have no silver and gold, but what I do have I give to you. In the name of Jesus Christ of Nazareth, rise up and walk” (Acts 3:1–6). Immediately, the lame man was healed (Acts 3:7–10)!

Verse 6. For not in my bow do I trust,nor can my sword save me.

This psalm started with remembrance of Israel’s victories in generations past (Psalm 44:1–3). Next, the writer clearly states his understanding that God—not man—is the ultimate source of victory. Israel’s success, and even his own achievements, come only by the power of the Lord (Psalm 44:4–5). This verse expresses humility: the person carrying weapons understands their fate is in God’s hands (Psalm 44:7).

Facing life’s battles with confidence is helpful, but not when hope is placed in something unreliable. Resources can be used up. Riches cannot keep debilitating illness at bay. Physical strength weakens with age. Human will, alone, cannot resist all temptation (Romans 3:23). Nor can self-confidence withstand the Devil’s assaults on a believer’s spirituality. The disciple Peter was overly confident when he boasted he would never fall away from Jesus (Matthew 26:33). Very soon, however, Peter let Jesus down. He fell asleep in the garden of Gethsemane after the Lord had told him and two other disciples to watch with Him (Matthew 26:36–46). Later, Peter denied even knowing his Savior (Matthew 26:69–75).

This passage sets conditions for the psalmist’s complaint: that God has chosen not to give Israel victory in a recent battle (Psalm 44:9).

Verse 7.
But you have saved us from our foesand have put to shame those who hate us.

After acknowledging that his bow and sword were insufficient to save him (Psalm 44:4–6), the psalmist praises the Lord for delivering Israel from her enemies. The Lord’s defeat of Israel’s enemies was so resounding that they were put to shame. This comment looks back on the miraculous victories Israel saw after the exodus from Egypt and during the conquest of Canaan. Those events were passed down from generation to generation (Psalm 44:1–3) and recorded in books such as Exodus and Joshua.

However, this praise leads up to the psalmist’s confusion: that God has allowed Israel to suffer a humiliating defeat (Psalm 44:9). Including these expressions of praise and faith make it clear the writer is not despairing, even though they cannot understand the reason for their suffering.

Israel’s most difficult challenge is still ahead. In the tribulation, the Devil will use his two henchmen, the beast and the false prophet (Revelation 13), to persecute Israel’s faithful remnant. Revelation 12:13–17 describes the Devil’s furious rage against the believing Jews of the tribulation period after he is routed from heaven and cast down to the earth. But God will protect His people and provide a safe place for them in the mountains (Matthew 24:15–16). At the end of the tribulation, the Lord will descend to earth to establish His earthly kingdom. At that time, He will cast the beast and the false prophet alive into the lake of fire, bind the Devil, and throw him into the bottomless pit for a thousand years (Revelation 19:11—20:3). Then He will release Satan, who will deceive the nations. But those who march out in battle against the Lord’s people will be consumed. The Devil will then be thrown into the lake of fire, “and they will be tormented day and night forever and ever” (Revelation 20:10). Israel’s greatest foes will be put to shame, once again.

Verse 8. In God we have boasted continually,and we will give thanks to your name forever. Selah

This concludes a series of positive remarks (Psalm 44:1–7) emphasizing God’s miraculous power. He provided victory to Israel in the past: stories recorded in the Pentateuch and passed down from generation to generation. The psalmist credits God, and God alone, with any success the nation has. This provides reason for “boasting,” in the Lord, as well as appreciation.

These verses establish a clear context for what comes next. The remainder of the psalm expresses confusion, anguish, and frustration. Israel has suffered an especially embarrassing defeat (Psalm 44:9), and the writer is at a loss to explain it. Such statements could easily be seen as a rejection of God—prefacing them with these explanations of the Lord’s power and faithfulness puts them in proper perspective. The psalmist who asks, “why, God?” in the upcoming verses is the same who affirmed the Lord as his “King” (Psalm 44:4).

Celebrating the Lord and giving thanks to Him are appropriate actions for believers to take. The apostle Paul writes, “But far be it from me to boast except in the cross of our Lord Jesus Christ” (Galatians 6:14). In Ephesians 3:21 he exhorts, “to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.” Offering thanksgiving to God is also the believer’s responsibility. Paul commands in Colossians 3:17, “And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.” Also, in 1 Thessalonians 5:16–18 he explains that thanksgiving is God’s will for believers. He writes, “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you.”

Verse 9. But you have rejected us and disgraced usand have not gone out with our armies.

Prior verses noted how God empowered Israel, specifically her armies, to victory over their enemies. The Lord God, and God alone, deserved credit for that success (Psalm 44:1–8). The psalmist made his faith in God clear—yet, now, he also expresses anguished confusion. Apparently, Israel suffered an especially humiliating defeat. No exact event is named, but the writer is devastated by what has happened. Scholars suggest a conflict with Edom might have been the inspiration for this lament (Psalm 60; 85; Amos 1:6; 2 Samuel 8:13).

From the psalmist’s perspective, the Lord has turned His back on the people of Israel. Rather than rousing their armies to victory, it seems God left them on their own. This frustrated mood will continue, even to the point of—poetically, but not directly—suggesting that God is not paying attention to His people. This corresponds to other passages in Scripture where faithful believers pour out their anguish, not understanding “why” God made such choices (Psalm 73:2–3; Habakkuk 1:2–4).

Old Testament records from Israel’s conquest of Canaan reveal that it was God who made them successful (Deuteronomy 9:1–5). Leaders such as Moses and Joshua understood they operated under the power and will of God, not their own strength. Moses prayed, “Arise, O LORD, and let your enemies be scattered, and let those who hate you flee before you” (Numbers 10:35). Joshua 5:13–15 reports how the angel of the Lord stood in front of Joshua with a sword in his hand. He told Joshua that he was the commander of the Lord’s army. In Joshua 6:2 the Lord said to Joshua, “See, I have given Jericho into your hand, with its king and mighty men of valor.”

Context Summary
Psalm 44:9–16 marks a drastic change in tone. The previous section contained praise for God’s miraculous intervention on Israel’s behalf. The psalmist made clear his intent to serve and praise the Lord. Here, however, the writer’s words overflow with complaining and questioning. Suffering an especially humiliating defeat leads the people to ask, “why?” Has God abandoned them, or is there another explanation? This resembles other passages expressing natural human anguish when God doesn’t act as we’d expect (Psalm 73:2–3; Habakkuk 1:2–4).

Verse 10. You have made us turn back from the foe,and those who hate us have gotten spoil.

In earlier verses, the psalmist credited God with giving Israel victory in battle (Psalm 44:1–8). Here, however, he equally credits—or even “blames”—God for Israel’s recent defeat. This is part of an extended complaint (Psalm 44:11–16) and claims suggesting the defeat is not justified (Psalm 44:17–22). Scripture presents human perspectives with brutal honesty. Other passages include bitter, frustrated comments from those grappling with hardship (Habakkuk 1:2–4; Psalm 73:2–3).

And yet, those pained voices eventually resolve to trust in God (Habakkuk 1:5–11; Psalm 73:15–19). Our limited perspective tempts us to interpret all trouble as a sign of God’s unfairness. But believers should not praise the Lord only when conditions are favorable. First Thessalonians 5:18 instructs believers to “give thanks in all circumstances; for this is the will of God in Christ Jesus for you.” That does not mean we thank God “for” hardship, but that we can always find reasons to thank God, even “in” hardship (Romans 5:3–5; 1 Peter 1:3–9). God is good all the time. Even when conditions seem bleak, it is important to see that God is using those conditions as part of the “all things” that “work together for good, for those who are called according to his purpose” (Romans 8:28). James says, “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2–4).

Verse 11. You have made us like sheep for slaughterand have scattered us among the nations.

Earlier, the writer praised God, giving Him all credit for Israel’s historic victories (Psalm 44:1–8). After some unspecified defeat, the psalmist described Israel as experiencing disgrace, abandonment, defeat, and desolation (Psalm 44:9–10). Now he depicts the nation using imagery connected to sheep: they are slaughtered and scattered. In this passage, the writer struggles to understand why the Lord would allow this to happen. Even further, it seems, God has caused this to occur, despite there being no obvious reason (Psalm 44:12–22).

Romans 8:36 quotes a later verse (Psalm 44:22) with similar themes, to emphasize that nothing can separate God’s people from His love. Israel’s defeat did not indicate that the Lord no longer cared about His sheep. It was intended as a lesson: to teach them that He had a purpose in the defeat. The presence of difficulty, no matter how drastic, should not be interpreted as a sign that the Lord hates the one who suffers. Scripture contains many instances of natural human angst in the face of hardship (Psalm 73:2–3; Habakkuk 1:2–4). Yet even those moments are followed by clarity and faith in God’s will (Psalm 73:15–19; Habakkuk 1:5–11).

Several Old Testament references identify Israel as God’s flock. Psalm 77:20 describes the Lord as leading His people like a flock. Psalm 80:1 compares Israel to a flock being led by the Shepherd of Israel. Psalm 100:3 says the people of Israel are “the sheep of his pasture.” “Nations” is typically a reference to the non-Israelite world: to Gentiles. A few scholars connect this psalm to Psalm 60 and Amos 1:6, and to an invasion by Edom while Israel was engaged in other battles.

Verse 12. You have sold your people for a trifle,demanding no high price for them.

The psalmist continues mourning Israel’s recent humiliating defeat (Psalm 44:9–11). Here, he accuses God of handing over His people for almost no price, at all. The suggestion is that God placed little value on His people. Of course, this is an expression of the writer’s anguish, and not a fair assessment of the Lord’s perspective. Other passages record fallible people bringing frustrated accusations against God (Habakkuk 1:2–4; Psalm 73:2–3). Those same passages return to a faithful, trusting approach to the Lord.

Hardship is not a sign of God’s hatred—it can sometimes be an outworking of His love. At times, God provides discipline, just as a loving father must discipline his children when they do wrong (Hebrews 12:3–11). Judges 2:13–14 records God’s punitive discipline of His people when they committed idolatry. This passage says, “They abandoned the LORD and served the Baals and the Ashtaroth. So the anger of the LORD was kindled against Israel…And he sold them into the hand of their surrounding enemies, so that they could no longer withstand their enemies.”

The psalmist’s lament grows progressively worse as he describes what happened to Israel (Psalm 44:13–16). The people were disgraced, abandoned, defeated, plundered, slaughtered, scattered, and sold. Part of the writer’s angst is his view that Israel has done nothing to deserve their current suffering (Psalm 44:17–22). The reference to people being “sold” might connect to Psalm 60 and Amos 1:6, referring to an attack on Israel when the armies were occupied with other battles.

Verse 13. You have made us the taunt of our neighbors,the derision and scorn of those around us.

Scholars are unsure as to the exact event which inspired this psalm. Some point to evidence from other passages (Psalm 60; Amos 1:6; 2 Samuel 8:13) implying that Edom took advantage of Israel’s engagement in other battles to participate in a sneak attack. Regardless of what happened, the psalmist sees this as especially embarrassing. In this portion of the psalm (Psalm 44:14), it is implied that Israel’s enemies are openly laughing.

When Nehemiah and his faithful Jewish coworkers began to rebuild Jerusalem’s walls after the exile, they, too, were ridiculed by their hostile Gentile neighbors. Nehemiah 4:1–3 tells the story. Sanballat jeered at the Jews. His audacity must have been bolstered by the army of Samaria that surrounded him. He shouted, “What are these feeble Jews doing? Will they restore it for themselves? Will they sacrifice? Will they finish up in a day? Will they revive the stones out of the heaps of rubbish, and burned ones at that?” Tobiah the Ammonite joined Sanballat in taunting the Jews. He remarked that the stone wall would collapse if a fox brushed against.

Verse 14. You have made us a byword among the nations,a laughingstock among the peoples.

This psalm began with a celebration of Israel’s early victories, all of which were credited to God (Psalm 44:1–8). This quickly turned to anguish as the psalmist mourns an especially humiliating defeat (Psalm 44:9–13). Not only was the loss painful, but it also gave enemies a reason to mock Israel. The people have not only been harmed, they have also been shamed (Psalm 44:15–16). Israel’s name has become a code word: mention of it immediately implies disgrace or contempt.

This abhorrent treatment also befell Jesus when He was dying on the cross. Prophetically, Psalm 22:7 declares, “All who seek me mock me; they make mouths at me; they wag their heads.” Matthew 27:39–40 gives the fulfillment of this prophecy by stating: “And those who passed by derided him [Jesus], wagging their heads and saying, ‘You who would destroy the temple, and rebuild it in three days, save yourself! If you are the Son of God, come down from the cross.’” The apostle Paul, too, was the target of ridicule. When he proclaimed the gospel at the Areopagus at Mars Hill, some of the philosophers in the audience called him a babbler (Acts 17:18). At the conclusion of his message, some teased (Acts 17:32). Those who ridicule believers and the gospel have been present for all of history (Jude 1:17–18).

Verse 15. All day long my disgrace is before me,and shame has covered my face

The psalmist felt completely embarrassed by what had happened to Israel. No exact event is mentioned, but it seems to be a military defeat (Psalm 44:9–14). Scholars think this might be tied to an incident with Edom while Israel’s army was engaged elsewhere (Psalm 60; Amos 1:6; 2 Samuel 8:13). Whatever had happened, the writer finds personal shame in the loss. Israel’s defeat at the hands of her enemies demoralized him. At this point, he cannot see a reason for this hardship (Psalm 44:17).

Of course, in the moment, defeat and discouragement are painful. They tempt us to look only at the current crisis, and not the greater context of God’s will. Christians should strive to be far-sighted. Their faith should enable them to look beyond disappointing circumstances and see that “all things,” even disappointing circumstances, “work together for good, for those who are called according to his purpose” (Romans 8:28; cf. Romans 5:3–5; James 1:2–4; 1 Peter 1:3–9:). The apostle Paul suffered for the gospel, but said, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek” (Romans 1:16). Every believer should abide in Christ (1 John 2:28).

Verse 16.
at the sound of the taunter and reviler,at the sight of the enemy and the avenger.

After some unspecified defeat (Psalm 44:9–15), the psalmist is tormented by those who shame and belittle his nation. The loss in battle led to Israel being mocked and insulted. This is especially hard for the psalmist to accept since God had given Israel great victories in the past (Psalm 44:1–8). Yet this humiliating loss was not an obvious punishment for blatant sin (Psalm 44:17–18). The angst of defeat would have been bad enough, but it seems Israel’s foes were especially cruel in their jeering.

A conflict between the Philistines and the Israelites in the time of Saul and David illustrates such taunting behavior. The Philistine giant Goliath challenged the Israelites’ army with the words, “I defy the ranks of Israel this day. Give me a man, that we may fight together” (1 Samuel 17:10). The giant intimidated Israel’s army so much that “when Saul and all Israel heard these words of the Philistine, they were dismayed and greatly afraid” (1 Samuel 17:11). Only young David was willing to accept Goliath’s challenge. When David approached Goliath in battle, Goliath “disdained him” (1 Samuel 17:42). He called to David, “Come to me, and I will give your flesh to the birds of the air and to the beasts of the field” (1 Samuel 17:44).

Verse 17. All this has come upon us,though we have not forgotten you,and we have not been false to your covenant.

The psalmist laments what has happen to Israel. “All this” refers to the nation’s having been defeated, disgraced, abandoned, plundered, slaughtered, scattered, and ridiculed (Psalm 44:9–16). He doesn’t understand why all this has happened, because he does not see sin in Israel that would call for such a response. According to the psalmist, the people of Israel had neither forgotten the Lord nor violated His covenant—at least, not at this time.

The same history which detailed Israel’s God-empowered victories (Psalm 44:1–8) explained that it was evil to forget the Lord. Moses had accused Israel of this very sin of turning their backs on God. In Deuteronomy 32 he rehearses the Lord’s many kindnesses to Israel during the wilderness wandering. In verse 18, he levels the following charge against the people of Israel: “You were unmindful of the Rock that bore you, and you forgot the God who gave you birth.”

That attitude is contrasted by the claims made in this verse. Israel, in the palmist’s day, was not “forgetting” or ignoring the Lord. Furthermore, Israel had not deviated from His covenant. The covenant promised curses as punishment for violating it, but the psalmist claimed innocence, so he wondered why Israel was experiencing so much calamity. Since this psalm is not connected to any explicit event, we cannot say for certain if the psalmist’s view is accurate. What’s beyond question is that the psalmist is utterly convinced that this humiliation cannot be a punishment for sin.

Context Summary
Psalm 44:17–22 comes after detailing the aftermath of Israel’s defeat. Next, the psalmist insists the nation has done nothing to deserve such treatment. This passage leads to the closing verses of the psalm, in which the psalmist gives an anguished—even accusing—appeal to the Lord for help.

Verse 18. Our heart has not turned back,nor have our steps departed from your way;

Sin arises in the human heart (Jeremiah 17:9), but the psalmist claims here that the heart of the nation was free of guilt. The humiliating defeat of Israel (Psalm 44:9–16) doesn’t seem to correspond to national sin or idolatry (Psalm 44:17). This makes the current situation impossible for the psalmist to understand, at least for now.

Israel was aware of the importance of loving God with the whole heart. Moses had commanded His people: “Hear, O Israel: The LORD our God, the LORD is one. You shall love the LORD your God with all your heart and with all your soul and with all your might” (Deuteronomy 6:4). The psalmist also claims that Israel had not gotten out of step with the Lord. This verse includes an assertion of loyalty to God. According to the psalmist, the nation had done what 85-year-old Caleb had done. In his request for Hebron, Caleb quoted what Moses had said about him: “Surely the land on which your foot has trodden shall be an inheritance for you and your children forever, because you have wholly followed the LORD my God” (Joshua 14:9).

Verse 19.yet you have broken us in the place of jackalsand covered us with the shadow of death.

The psalmist feels devastated (Psalm 44:9–10), comparing their pain to being crushed and dumped in an abandoned wilderness. In that era, jackals were scavenging pack animals. They lived just outside inhabited areas, where there was no established civilization. References to jackals are often symbolic of ruin and desolation (Isaiah 34:13; Jeremiah 9:10–11; 51:37). This expresses anguish over a humiliating defeat (Psalm 44:9–16) which doesn’t seem connected to any sin on the part of Israel (Psalm 44:17–18). The writer also describes a sense of doom, as a “shadow” covering the people. Combined, this suggests Israel was abandoned by God and facing imminent destruction.

Similarly, life without Christ as Savior is barren and mournful. However, Jesus came to earth to give abundant life to all who believe. He promised the woman at Jacob’s well, “Everyone who drinks of this water [water from Jacob’s well] will be thirsty again, but whoever drinks of the water that I will give him will never be thirsty again. The water that I will give him will become in him a spring of water welling up to eternal life” (John 4:13–14).

Verse 20. If we had forgotten the name of our Godor spread out our hands to a foreign god,

Spreading out the hands in Old Testament times was a gesture associated with prayer and worship. At the dedication of Solomon’s temple, “Solomon stood before the altar of the LORD in the presence of all the assembly of Israel and spread out his hands toward heaven” (1 Kings 8:22). Then he began his prayer by acknowledging that there is no god like Israel’s God (1 Kings 8:23). Solomon knew, as did every person in Israel, that God had commanded: “I am the LORD your God…You shall have no other gods before me” (Exodus 20:2–3). Soon after receiving these words, Israel sinned by worshiping a golden calf (Exodus 32:1–8). Consequently, the Lord punished them (Exodus 32:35).

When this psalm began, the writer recalled the victories which God gave to Israel (Psalm 44:1–8). Those were conditioned on Israel’s obedience to the Lord (Deuteronomy 7:12–16). When the people sinned, they could expect consequences (Deuteronomy 30:15–18). Now, having suffered some humiliating defeat (Psalm 44:9–16), the psalmist is frustrated. He continues to argue (Psalm 44:17–19) that the people of Israel had done nothing to deserve defeat and demoralization at the hands of their enemies. He rejects any suggestion they had turned their backs on proper worship of God. So, the writer cannot understand why God has allowed such suffering to occur.

This train of thought continues into the next verse (Psalm 44:21), suggesting that since God has not brought national sin to anyone’s attention, there is no reason to believe it is occurring.

Verse 21. would not God discover this?For he knows the secrets of the heart.

In the Old Testament, God warned Israel not to worship other gods (Exodus 20:2–3). When He brought victory to Israel, it was during their times of obedience (Psalm 44:1–8). When they sinned, God brought punishment and consequences (Judges 2:16–23). Here, the psalmist continues to reject any claim that Israel was, in his day, committing such sins (Psalm 44:17–19). His angst comes from Israel’s recent humiliation and defeat (Psalm 44:9–16). To the writer, this is unjustified. In his view, God would have known—and, presumably, pointed it out—if the nation was engaged in sin (Psalm 44:20).

In at least one sense, the psalmist’s claim is exactly right. Nothing is hidden from the Lord. Proverbs 5:21 says that “a man’s ways are before the eyes of the LORD, and he ponders all his paths.” Hebrews 4:13 affirms: “And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.” The psalmist also knew that the Lord knows the secrets of the heart. The book of Joshua unfolds the story of Achan. He coveted items from Jericho that the Lord had put off limits. He thought he could secretly conceal his sin by burying the items in his tent, but his sin was not hidden from the Lord. He told Joshua that Israel had sinned by taking some of the devoted things and hiding them among their own belongings (Joshua 7:10–11).

Whether it was true that Israel was innocent of such sins, when this psalm was written, is harder to say. The psalmist is certainly convinced. Therefore, he struggles to accept the suffering which the nation experiences.

Verse 22. Yet for your sake we are killed all the day long;we are regarded as sheep to be slaughtered.

Despite claims of loyalty to the Lord (Psalm 44:17–21), Israel has experienced an embarrassing defeat (Psalm 44:9–16). Here, the psalmist notes that despite not being guilty of national sins—at least, not as far as he knows—the people are being harmed for their association with God. In that moment, the situation seemed impossible. The writer of the psalm is being tempted to think God abandoned Israel and cast them aside. In fact, the following verse contains an uncomfortably blunt complaint (Psalm 44:23).

Expressions of deep pain are found elsewhere in the Bible. Some of those are raw, angry cries accusing God (Habakkuk 1:2–4; Psalm 73:2–3). Yet Scripture is consistent in reminders that hardship is not a sign of God’s hatred—He has purposes for all such things (Jeremiah 29:11; Deuteronomy 8:5; Job 13:15).

The apostle Paul quotes this verse in Romans 8:36 as part of his argument that nothing can separate God’s people from His love. The psalmist did not know why Israel had fallen to the enemy. He could not accept suffering disgrace and ridicule. And yet, even then, God loved His people and had a purpose for all that had happened to Israel.

Someday Israel will undergo intense persecution at the hands of the beast and the false prophet. The beast is “allowed to make war on the saints and to conquer them” (Revelation 13:7). The false prophet will demand that everyone worship an image for the beast that he sets up in the temple. The Jewish remnant will refuse to participate in this idolatrous worship, and as a result they will not be allowed to buy or sell (Revelation 13:11–17).

Verse 23. Awake! Why are you sleeping, O Lord?Rouse yourself! Do not reject us forever!

Scripture acknowledges that human experience can be hard; often, suffering convinces us God is unfair (Habakkuk 1:2–4; Psalm 73:2–3). This is another example of raw human emotion expressed honestly. Other calls for God to “awake” are less direct and more poetic, as a plea for God to act (Psalm 35:23). Here, the idea is repeated twice, emphasizing the psalmist’s anguished sense that God does not care. Instead of enabling victory (Psalm 44:1–8), God has allowed Israel to be humiliated (Psalm 44:9–16), though the psalmist insists they have not sinned to deserve it (Psalm 44:17–22).

Of course, the Lord was not sleeping. Psalm 121:4 promises, “Behold, he who keeps Israel will neither slumber nor sleep.” Even in deep pain, the psalmist recognizes this. He refers to God using the term Adōnā’y, or Adonai, literally meaning “master.” Psalm 97:5 acknowledges that He is “Lord [Adonai] of all the earth.” As owner and master of everything, the Lord could be trusted to bring good out the humiliating defeat Israel had suffered at the hands of her enemy. The following verses still express confusion and pain—yet they are grounded in a belief in God’s steadfast love (Psalm 44:24–26).

Context Summary
Psalm 44:23–26 contains one of Scripture’s boldest, rawest complaints levied against the Lord. This closing section of Psalm 44 comprises the psalmist’s desperate plea for help. After insisting Israel’s recent humiliation was not due to national sin (Psalm 44:17–22), the psalm turns to a prayer for rescue. This starts with a suggestion—possibly a rhetorical statement—that God is sleeping and ignoring the situation. However, the prayer is also grounded in the assumption of God’s “steadfast love.”

Verse 24. Why do you hide your face?Why do you forget our affliction and oppression?

“Why” is perhaps the most painful single word in any language. As limited beings, we cannot fully understand all things. When circumstances are beyond our grasp, and we suffer, that lack of understanding adds to our pain. Here, the psalmist grieves that Israel has suffered humiliation for what he believes is no reason at all (Psalm 44:17–22). The prior verse went as far as to accuse—or at least almost accuse—the Lord of being indifferent and “asleep” regarding Israel’s pain. Now the writer directly asks to know the cause behind his anguish.

In biblical writing, the idea of God turning His face towards or away from someone was a symbol of favor or displeasure. The Levitical benediction includes the hope that the Lord would shine His face upon His people and be gracious to them (Numbers 6:24–26). However, the Lord’s face is “against those who do evil” (Psalm 34:16). The psalmist was certain that Israel had not committed evil, so he wondered why the Lord was hiding His face from the nation. It seemed that the Lord had forgotten Israel during her affliction and oppression. But the Lord does not forget His people. Jerusalem says to the Lord in Isaiah 49:14: “The LORD has forsaken me; my Lord has forgotten me.” But the Lord answers: “Can a woman forget her nursing child, that she should have no compassion on the son of her womb? Even these may forget, yet I will not forget you” (Isaiah 49:15).

In the book of Romans, Paul cites an earlier verse from this psalm (Romans 8:36; Psalm 44:22) when teaching that suffering does not prove God has abandoned His love for us (Romans 8:28–39). Other Scriptures express honest human frustration (Habakkuk 1:2–4; Psalm 73:2–3). Yet they also note the ultimate goodness of God (Job 13:15; Psalm 73:15–19; Habakkuk 1:5–11). Even here, in expressing his agony, the psalmist refers to God’s “steadfast love” and loyalty (Psalm 44:26).

Verse 25. For our soul is bowed down to the dust;our belly clings to the ground.

This echoes earlier statements about Israel’s current humiliation (Psalm 44:9–16). The psalmist is frustrated to see the nation suffer, despite seeing no reason for their suffering (Psalm 44:17–22). The last verses of the psalm have included pleading, combined with a bitter sense of grief (Psalm 44:23–24).

And yet, the psalmist is calling out to God for help. Rather than rejecting the Lord, the psalmist chose to look as high as he could: to the Lord. In Psalms 42 and 43 the writer acknowledges that he is depressed. He states that his soul is cast down, but dismay turns to hope as he tells his soul: “Hope in God; for I shall again praise him, my salvation and my God” (Psalm 43:5). Although Job was the victim of many crushing trials, like the psalmist who retained hope in God, Job declared, “Though he slay me, I will hope in him” (Job 13:15). The writer of Hebrews encouraged his beleaguered readers to say confidently, “The Lord is my helper; I will not fear; what can man do to me?” (Hebrews 13:6).

The final verse of the psalm (Psalm 44:26) includes another appeal for God to act on Israel’s behalf. That plea includes an expression of faith in the Lord’s “steadfast love” towards His people.

Verse 26. Rise up; come to our help!Redeem us for the sake of your steadfast love!

The psalmist concludes Psalm 44 with a vigorous appeal. Though anguished and frustrated to the point of despair (Psalm 44:23–25), he rightly sees that hope is found in God. Much as Job clung to the truth of God’s love (Job 13:15), the psalmist makes mention of the Lord’s “steadfast love.” This comes from the Hebrew word checed and is sometimes rendered as “loving-kindness.” The term implies loyalty, constancy, and care grounded in a relationship (Psalm 52:1; Exodus 15:13; Psalm 13:5; 25:6).

No matter how desperate a believer’s situation, he can be certain that God loves him. Romans 8:38–39 affirms that nothing in all creation severs believers from the love of God. Addressing Israel, the Lord promised to regather her tribes in the Promised Land, where they would enjoy productivity and be joyful. In Jeremiah 31:17, He declared, “There is hope for your future.” Why would the Lord restore Israel? An earlier statement provides the answer: “I have loved you with an everlasting love; therefore I have continued my faithfulness to you” (Jeremiah 31:3).

When a believer feels low, it’s important to remember the Lord’s everlasting love. That truth means we are not abandoned or forsaken (Psalm 37:25; 2 Corinthians 4:9; Hebrews 13:5).

End of Psalm 44

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