Psalms 74

1 O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture?

2 Remember thy congregation, which thou hast purchased of old; the rod^[a] of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt.

3 Lift up thy feet unto the perpetual desolations; even all that the enemy hath done wickedly in the sanctuary.

4 Thine enemies roar in the midst of thy congregations; they set up their ensigns for signs.

5 A man was famous according as he had lifted up* axes upon the thick trees.

6 But now they break down the carved work thereof at once with axes and hammers.

7 They have cast^[b] fire into thy sanctuary, they have defiled by casting down the dwelling place of thy name to the ground.

8 They said in their hearts, Let us destroy^[c] them together: they have burned up all the synagogues of God in the land.

9 We see not our signs: there is no more any prophet: neither is there among us any that knoweth how long.

10 O God, how long shall the adversary reproach? shall the enemy blaspheme thy name for ever?

11 Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom*.

12 For God is my King of old, working salvation in the midst of the earth.

13 Thou didst divide^[d] the sea by thy strength: thou brakest the heads of the dragons in the waters.

14 Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness.

15 Thou didst cleave the fountain and the flood: thou driedst up mighty^[e] rivers.

16 The day is thine, the night also is thine: thou hast prepared the light and the sun.

17 Thou hast set all the borders of the earth: thou hast made^[f] summer and winter.

18 Remember this, that the enemy hath reproached, O LORD, and that the foolish people have blasphemed thy name.

19 O deliver not the soul of thy turtledove unto the multitude of the wicked: forget not the congregation of thy poor for ever.

20 Have respect unto the covenant: for the dark places of the earth are full of the habitations of cruelty.

21 O let not the oppressed return ashamed: let the poor and needy praise thy name.

22 Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily.

23 Forget not the voice of thine enemies: the tumult of those that rise up against thee increaseth^[g] continually.

Psalms 74 Commentary

Chapter 74

The desolations of the sanctuary. (1-11) Pleas for encouraging faith. (12-17) Petitions for deliverances. (18-23)

Verses 1-11 This psalm appears to describe the destruction of Jerusalem and the temple by the Chaldeans. The deplorable case of the people of God, at the time, is spread before the Lord, and left with him. They plead the great things God had done for them. If the deliverance of Israel out of Egypt was encouragement to hope that he would not cast them off, much more reason have we to believe, that God will not cast off any whom Christ has redeemed with his own blood. Infidels and persecutors may silence faithful ministers, and shut up places of worship, and say they will destroy the people of God and their religion together. For a long time they may prosper in these attempts, and God's oppressed servants may see no prospect of deliverance; but there is a remnant of believers, the seed of a future harvest, and the despised church has survived those who once triumphed over her. When the power of enemies is most threatening, it is comfortable to flee to the power of God by earnest prayer.

Verses 12-17 The church silences her own complaints. What God had done for his people, as their King of old, encouraged them to depend on him. It was the Lord's doing, none besides could do it. This providence was food to faith and hope, to support and encourage in difficulties. The God of Israel is the God of nature. He that is faithful to his covenant about the day and the night, will never cast off those whom he has chosen. We have as much reason to expect affliction, as to expect night and winter. But we have no more reason to despair of the return of comfort, than to despair of day and summer. And in the world above we shall have no more changes.

Verses 18-23 The psalmist begs that God would appear for the church against their enemies. The folly of such as revile his gospel and his servants will be plain to all. Let us call upon our God to enlighten the dark nations of the earth; and to rescue his people, that the poor and needy may praise his name. Blessed Saviour, thou art the same yesterday, to-day, and for ever. Make thy people more than conquerors. Be thou, Lord, all in all to them in every situation and circumstances; for then thy poor and needy people will praise thy name.

Footnotes

• [a]. rod: or, tribe
• [b]. They have cast...: Heb. They have sent thy sanctuary unto the fire
• [c]. destroy: Heb. break
• [d]. divide: Heb. break
• [e]. mighty...: Heb. rivers of strength
• [f]. made: Heb. made them
• [g]. increaseth: Heb. ascendeth

Chapter Summary

Maschil of Asaph. Some think that Asaph, the penman of this psalm, was not the same that lived in the times of David, but some other of the same name, a descendant of his {k}, that lived after the Babylonish captivity, since the psalm treats of things that were done at the time the Jews were carried captive into Babylon, or after; but this hinders not that it might be the same man; for why might he not, under a spirit of prophecy, speak of the sufferings of the church in later ages, as well as David and others testify before hand of the sufferings of Christ, and the glory that should follow? The psalm is called "Maschil," because it gives knowledge of, and causes to understand what afflictions should befall the church and people of God in later times. The Targum is, "a good understanding by the hands of Asaph."

Some think the occasion of the psalm was the Babylonish captivity, as before observed, when indeed the city and temple were burnt; but then there were prophets, as Jeremiah, Ezekiel, Daniel, and after them Haggai, Zechariah, and Malachi; which is here denied, Psalm 74:9, others think it refers to the times of Antiochus Epiphanes; but though prophecy indeed had then ceased, and the temple was profaned, yet not burnt. The Jews apply it to their present captivity, and to the profanation of the temple, by Titus {l}, and to the destruction both of the city and temple by him; so Theodoret: the title of it in the Syriac version is, "when David saw the angel slaying the people, and he wept and said, on me and my seed, and not on these innocent sheep; and again a prediction of the siege of the city of the Jews, forty years after the ascension, by Vespasian the old man, and Titus his son, who killed multitudes of the Jews, and destroyed Jerusalem; and hence the Jews have been wandering to this day."

But then it is not easy to account for it why a psalm of lamentation should be composed for the destruction of that people, which so righteously came upon them for their sins, and particularly for their contempt and rejection of the Messiah. It therefore seems better, with Calvin and Cocceius, to suppose that this psalm refers to the various afflictions, which at different times should come upon the church and people of God; and perhaps the superstition, wickedness, and cruelty of the Romish antichrist, may be hinted at.