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It is God's work, not ours.
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At the center of the Psalm, however, is a complaint directed at God's seeming unfaithfulness.
Unjust judges deserve to wither rather than blossom.
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To rehearse God's acts is not only a mode of praise, but it also evokes expectation of divine action in the present and reminds God of the covenant made with Israel.
Psalm 44 is the communal lament of a people who, though bewildered, even angry, nevertheless invoke the faithful love of Yahweh.
The truth about God that people believe or proclaim can be tested by whether it preserves its adherents from the ways of violence and impels them to a life in solidarity with the victims of violence.
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God as the responsible party in their suffering (19, 22).
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Israel's story is their story.
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The stories of God's mighty acts in Israel's history shape this poem.
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It will call us to stand with the oppressed and empathize with the victims of injustice.
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Even more dangerously, however, is how Psalm 58 calls us to reassess our own relationship with the oppressed and victimized.
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Israel probably read Psalm 44 in times of national distress when there was no seeming reason for the disasters that befell them as in the days of Asa or Jehoshaphat.
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God as the actor in the disaster that befell Israel.
The Thessalonian epistle addresses young, persecuted Christians who find hope in the eschatological vengeance of the second coming of Christ.
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God in Christ Jesus.
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As we proclaim this Psalm we must confront our own life.
WBC 20 (Dallas: Word, 1990) both quoting Jeremias.
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Erich Zengar, A God of Vengeance?
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God who judges the judges.
It would mean much if we would learn that we must earnestly pray to God in such distress and that whoever entrusts revenge to God dismisses any thought of ever taking revenge himself.
As the sovereign King, God exercises Lordship over earth and executes justice.
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Shatter the fangs of the young lions, O Lord, break the teeth in their mouth'.
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Occasioned by the injustices of the ruling class, the community petitions God to judge their unjust judges.
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Israel is disappointed with Yahweh.
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But we are free from vengeance and retribution.
God that establishes justice and righteousness in the earth.
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In all these cases the posture is accompanied by fervent prayer to Yahweh not to destroy his people.
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For more on imprecatory Psalms, see this link or this link.
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American churches during the Civil Rights Movement of the 1960s.
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Jeremiah may have appeared at the temple with Jehoiakim to protest his injustice before God (Jeremiah 22).
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Psalm 44 may be divided into five stanzas.
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In the process, they very often compel us to confess that we ourselves are violent, and belong among the perpetrators of the violence lamented in these psalms.
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The appeal might be characterized as not only the logic of covenant obligations but also the emotional appeal of betrayed relationships.
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The judges have not judged according to the principles of the covenant.
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Despite this incongruence, Israel appeals to their God for redemption.
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He railed against the injustice that was sweeping his country and called upon God to act.
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The Psalmist addresses the enemies directly like some other lament psalms (4, 6, 11, 52).
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Whoever does take revenge himself still does not know whom he is up against and still wants to take charge of the cause by himself.
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This psalm functions to express our righteous indignation against structural injustice within society.
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Are we certain that we do not participate in the structural realities that oppress the poor and victimize the marginalized?
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Psalm 58 not only cries out for justice, but it invites hearers to stand with the oppressed and act on their behalf.
We do not originate it, but rather we voice it to one who judges justly and with equity.
National or communal disaster evokes disillusionment and disappointment.
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Father, sanctified by the Spirit, and sprinkled with the blood of Jesus.
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The lamenter seeks justice from God.
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They are so enchanted with the lie of their life that they are deaf and blind to any other influence.
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