Psalms 44:4

“Thou art my King, O God, etc.] Besides the favours God had done for his people in time past, the church takes notice of her interest in God as her King, who was able to protect and defend her, and to deliver her out of all her distresses, in order the more to strengthen her faith and hope in him; and, claiming her interest in him, she draws nigh to him with an holy boldness, and desires him as a King, that by a word of his (for where the word of a king is, there is power) he would command deliverances for Jacob; not literally, but mystically understood; the spiritual Jacob, and people of God; all Israelites indeed, in whom there is no guile; meaning herself and members: the blessing desired…”

“Thou art my King--literally, "he who is my King," sustaining the same covenant relation as to the "fathers."”

“Thou art my King, O God - literally, “Thou art He, my King, O God;” that is, Thou art the same: the same King, and the same God, who didst interpose in the time of the fathers, and thou art he whom I recognize as King, as the Sovereign Ruler of thy people. The psalmist here uses the singular number, “my King,” as expressive of his own feelings, though he doubtless means also to speak in the name of the people. It would seem not improbable from this, that the author of the psalm was the reigning monarch in the time of the troubles referred to. If not, it was evidently one who personated him, and who meant to represent his feelings. The language shows the strong confidence of the author of the…”

“My king - The whole people speak as one man, being united in one body. Psalms 44:11”

“44:4-8 God’s people feel confident about his mighty acts; he was with them in the past, and he is their king in the present.”

“my king: Psa 74:12, Psa 89:18, Psa 149:2; Isa 33:22 command: Psa 42:8; Mar 1:25, Mar 1:26, Mar 1:31, Mar 1:41, Mar 9:25 Psalms 44:5”

“(Heb.: 44:5-9) Out of the retrospective glance at the past, so rich in mercy springs up ( Psa 44:5) the confident prayer concerning the present, based upon the fact of the theocratic relationship which began in the time of the deliverance wrought under Moses ( Deu 33:5). In the substantival clause אתּה הוּא מלכּי, הוּא is neither logical copula nor predicate (as in Psa 102:28; Deu 32:39, there equivalent to אתּה הוּא אשׁר, cf. Ch1 21:17), but an expressive resumption of the subject, as in Isa 43:25; Jer 49:12; Neh 9:6., Ezr 5:11, and in the frequently recurring expression יהוה הוא האלהים; it is therefore to be rendered: Thou-He who (such an one) is my King. May He therefore, by virtue of His…”