Psalm 44

The Lord's assistance in conquering Canaan (vs. 1-3)--"Assistance" might not be a strong enough word. Certainly He worked through His people, but the psalmist, correctly, gives Jehovah most of the credit: "You drove out the nations with Your hand" (v. 2). "They did not gain possession of the land by their own sword, nor did their own arm save them; but it was Your right hand, Your arm, and the light of Your countenance, because You favored them" (v. 3). It's a good place to begin a review of any life--the guidance of the Lord.

Trusting in God for victory (vs. 4-8)--Since He led Israel of old to victory, He can do the same for subsequent generations. He is the King Who can "command victories for Jacob" (v. 4). It is through His aid that enemies will be defeated (v. 5). We should not trust in our own devices (v. 6), but acknowledge that it is He Who was "saved us from our enemies" (v. 7). Thus, our boast is in Him, and we will "praise Your name forever" (v. 8). Israel was a national, as well as spiritual, entity, and thus the constant reference to "enemies" throughout the Psalms is literal and physical in character. Putting this on a more personal relevance for us, our great "enemy" is Satan. And it is through the Lord's assistance only that we can defeat Him.

All is not well (vs. 9-16)--The Psalmist here gives us a marvelous view of what our attitude ought to be. The first eight verses provide no hint that something might be wrong. The Lord has been instrumental, in times past, in leading His people to victory, and thus deserves to be praised. Regardless of what happens in life "Jehovah is worthy to be praised" (Ps. 18:3). But in the current case, "You have cast us off and put us to shame" (v. 9). Indeed, we have another fine example of palilogical parallelism..."You...You...You...You...You..." This is for ease of memorization. All of these matters are synonymous. The Lord had cast them off (v. 9), made them run from their enemies (v. 10), left them as weak as sheep (v. 11), sold them for "next to nothing" (i.e., they were worthless in His sight, v. 12), made them a reproach (v. 13) and a byword (v. 14). Dishonor and shame followed (vs. 15-16). The circumstance behind Israel's current miserable state is not recounted. The writer, having attributed past glories to the Lord, now attributes the current distress to Him as well. Jehovah is active, and near, in our lives. We must never forget that. And He does as He sees best for us.

"We have not forgotten you" (vs. 17-23)--This is questionable. Certainly, there were always faithful people in Israel, but they were nearly always in the minority. The account of Israel's history, as recorded in Judges through II Chronicle, is not one of faith and devotion to God. But, the psalmist claims that they had not "dealt falsely with Your covenant" (v. 17), "nor have our steps departed from Your way" (v. 18). Regardless of the accuracy of those statements, the Lord had turned against them (v. 19). The writer is somewhat confused. If they had been unfaithful and idolatrous, Jehovah would know it--"for He knows the secrets of the heart" (v. 21). "Yet for Your sake we are killed all day long; we are accounted as sheep for the slaughter" (v. 22). Paul quotes this passage in Romans 8:36 in reference to the persecution God's people might endure; but that is no indication that God no longer loves us. I do not believe this verse makes this psalm refer strictly to the Christian age. Paul is simply saying that the circumstance of the early church was similar to that in Psalm 44.  I think part of the application here is to realize that, even in those times in our lives when we believe we are doing the best we can for Him, there will be anguish and sorrow.  And we won't know why God is allowing it to happen.  Or, more appropriately, bringing it upon us.

"Why do you hide your face?" (vs. 23-26)--There is no resolution to this song. The writer does not understand why the Lord is doing what He is doing, not if they had been faithful to Him. They had been humbled (v. 25), so "redeem us for Your mercies' sake" (v. 26). Show how merciful You are by delivering us from this current troubles. Again, we see a psalm that is so very relevant to our own lives. We do not know why things happen in our lives--good and bad--but through it all we should praise God and request His aid in times of sorrow and suffering.

Psalm 43

A plea for vindication (vs. 1-5)--As noted in the previous post, this psalm seems, in some sense, to be a continuation of the previous one. Indeed, in a number of ancient manuscripts, it is written as a part of Psalm 42. The Syriac (Syrian) version of the Old Testament says this song was composed "by David when Jonathan told him that Saul intended to slay him," but there is no historical evidence for this. The Arabic says this is a prayer for backsliding Jews. Regardless, the author is pleading for God's aid "against an ungodly nation" and "from the deceitful and unjust man" (v. 1). Verse 2 sounds much like Psalm 42 (and some earlier psalms as well)--the belief that God has "cast" the author off and is not helping him. God's light and truth can lead to His "holy hill" where is found "the altar of God," "exceeding joy," and "praise" of the Almighty (vs. 3-4). Yet, at the moment, as in Psalm 42:5 and 11, the author finds his soul "cast down" and "disquieted." He seems to be chastising himself some: "why am I so depressed? All I need to do is hope in God and He will help." There are those times in our lives when we are truly in a downcast condition and wonder why, given God's limitless blessings, we feel the way we do. Why can we not appreciate Him more? The answer to that is not easy, but again, I believe that's one of the reasons why the Lord had these psalms written--to help us understand the realistic human condition. In spite of all that God has done for us, there are times when that thought doesn't seem to help our dispirited feelings. Yet, we can continue to "hope in God" for deliverance and we can still praise Him, regardless of how we feel.

Psalm 42

"Why are you cast down, O my soul?" (vs. 1-11)--It's interesting that this psalm and the next appear to go together. Verses 5, 11, and 43:5 are the same: "Why are you cast down, O my soul? And why are you disquieted within me? Hope in God, for I shall yet praise Him For the help of His countenance." This is perhaps a chorus in the song. Because of this "chorus," both psalms have a mood of despair, but of hope. The writer desires God "as the deer pants for the water brooks" (v. 1). Yet God doesn't seem to be responding to him (v. 2), which brings tears "day and night" and continual mocking from his opponents (only identified as "they" in verse 3). Remembrance of his desire and need for God causes the songster to "pour out" his soul and reminds him of times he went "to the house of God, with the voice of joy and praise, with a multitude that kept a pilgrim feast" (v. 4). This tends to imply that he is not doing so now, for reasons that are not stated. Then the first rendition of the chorus, if such is what it is (v. 5). A despondent soul, which can only "hope in God" and praise Him "for the help of His countenance." There are indeed times for us all when we believe that only the Lord can help us. And sometimes it seems like He isn't, or at least He is delaying His answer longer than we desire Him to. But never give up (Luke 18:1-5). When our souls do get "cast down," then remember what He has done for us before (v. 6). Since He has the power to control nature, He can control our puny lives (v. 7). In His time, "Jehovah will command his lovingkindness"--notice the future tense, "will command." He wasn't doing it in the present, but the psalmist had faith that at some point, the Lord would act in his behalf. At the moment, and apparently for the immediate future (the future tense is used again in verse 9), the author thinks God has forgotten him, and he doesn't understand why (v. 9). His enemies are giving Him fits, and mocking him, chiding him for trusting in a God who is not there. So, the song ends on the despairing, but hopeful, chorus, "Why are you cast down, O my soul?...Hope in God" (v. 11).

Psalm 41

“Blessed is he who considers the poor” (vs. 1-3)—The Lord has always pronounced favor on those who aid the less fortunate; indeed, it is a sign of “pure religion” (James 1:27). Without a governmental welfare system in the Old Testament, Jehovah required voluntary service to the poor; indeed, there is no virtue in America’s system of forced benevolence. Even the king, who had the authority to compel people to do whatever he wanted, recognizes the blessings that accrue to those who “consider the poor.” Jehovah will “preserve him” and “he will be blessed on the earth” (v. 2). Protection from enemies (v. 2), and strength and sustaining in illness will also be his (v. 3). Again, this is poetic language and not intended as absolutes. But they do teach a general lesson that helping the feeble is noticed and blessed by God.

David and his enemies (vs. 4-9)—There seems to be a decided shift in the theme of this psalm from henceforth. David acknowledges his sin and asks for mercy (v. 4). Perhaps because of that sin, his enemies oppress him in various ways, in word (vs. 5-8) and in deed (v. 9). Specifically, these enemies “speak evil” and “lies” (v. 5). “His heart gathers iniquity to itself” (v. 6), then goes out and commits it. Notice that the heart is where sin begins, and if the heart is “gathering” sin, it will execute it. His enemies hope for David’s death (vs. 7-8), and even “my own familiar friend in whom I trusted…has lifted up his heel against me” (v. 9). David is once again contrasting the actions of man with the help only God can provide.

The appeal for mercy (vs. 10-13)—There is some indication that David might literally be ill. He speaks of such in verses 3, 5, 8, and 10. Whether that is so, he comprehends his need for mercy (v. 10), and in this case, he wants that mercy “that I may repay them,” i.e., the enemies he had been earlier discussing. Part of the evidence that Jehovah is “well pleased” with him was the defeat of the devises and plans of his foes (v. 11). How David knew that such a victory meant that the Lord was pleased with him, we do not know. Once again, we witness the belief that David had that God was active in his life and all that happened could be attributed to His moving and working on David’s behalf, or against him. The Lord would “uphold me in my integrity and set me before Your face forever” (v. 12). This is a cause for rejoicing and praising the Lord (v. 13).

Such ends Book One of the Psalms. We do not know, for sure, how or why the book has five divisions. Some have supposed that the songs were collected at different times by different persons. Regardless, the Hebrews recognized these divisions in the book and they have come down to us as well.

Psalm 40

Waiting patiently for the Lord (vs. 1-3)--Good things usually happen when we do, and David mentions four of them in the first three verses: He hears (v. 1), He brings us out of a "horrible pit" and sets us upon a firm foundation (v. 2), and He puts a new song in our mouths, i.e., a new reason for living (v. 3). As a result, "many will see it and fear, and will trust in the Lord" (v. 3). Waiting patiently is not something most of us are good at; but we simply must have the faith to let God work out things in our lives according to His will.

The wonderful works of God (vs. 4-5)--For the man "who makes the Lord his trust" (v. 4), there are many wonderful works of God that open up to his vista. Verse 5 is lovely: "Many, O LORD my God, are Your wonderful works which You have done; and Your thoughts toward us cannot be recounted to You in order; if I would declare and speak of them, they are more than can be numbered." Our blessings are countless and innumerable; indeed, we don't even begin to know all of the things the Lord does for us. His works are truly wonderful. But only open eyes can see them.

The work of the Messiah (vs. 6-10)--These verses certainly refer to the Messiah; at least verses 6-8, because the writer of the book of Hebrews tells us so (Hebrews 10:5-9). Verse 6 is a frequent theme in both the Old Testament and New. While God does expect and demand worship, without a pure heart such worship is vain. The prophets speak almost endlessly of this (see Isaiah 1:10ff; Jer. 7:1-4; Amos 5:21-24). Verse 7 cannot refer to David: "Then I said, 'Behold, I come; in the scroll of the book it is written of me.'" And, again, the New Testament tells us these verses apply to Jesus. He certainly taught the word of God at every opportunity (vs. 9-10).

A final prayer (vs. 11-17)--We seem to return strictly to David in this section; verse 12, "My iniquities have overtaken me, so that I am not able to look up; they are more than the hairs of my head," can hardly apply to Jesus. David prays for the Lord's "tender mercies," and "lovingkindness" (v. 11); those are what he believes will save him from the "innumerable evils" that had surrounded him, and his own sins (v. 12). Whereas earlier in the psalm, David counsels patient waiting on Jehovah, in verse 13, he pleads, "O Lord, make haste to help me!" Verses 14-16 give us another grand example of "palilogical parallelism": "Let them be ashamed...let them be driven backward...let them be confounded...let all those who seek you...let such as love your salvation..." Again, this is for ease of memorization. David wants his enemies baffled and defeated, and all those who seek the Lord to rejoice, be glad, and praise Him. The Lord is our help and deliverer, yet David ends the psalm by again requesting, "do no delay, O my God." Well, David, follow your own advice of verse one and "wait patiently." But the human element, always so plain in the Psalms, is in evidence here. While we (and David) know that we should wait for the Lord's deliverance, which will come in His time, not ours, we still hope and pray that He will act soon. Thoughts such as this are what make the Psalms so valuable. They teach us grand lessons about the nature and actions of Jehovah, but they speak in such human language as well.