Psalms 74:1-10

1 The learning of Asaph. God, why hast thou put (us) away into the end; thy strong vengeance is wroth on the sheep of thy pasture? (The teaching of Asaph. God, why hast thou deserted us? is it forever? and why is thy anger, yea, thy fury, so strong against the sheep of thy pasture?)

2 Be thou mindful of thy gathering together; which thou haddest in possession from the beginning. Thou again-boughtest the rod of thine heritage; the hill of Zion, in which thou dwelledest therein. (Remember thy congregation; whom thou haddest in possession since the old days. Thou redeemedest this tribe for thy inheritance. And remember Mount Zion; where thou dwelledest.)

3 Raise thine hands into the prides of them; how great things the enemy did wickedly in the holy (place). (How greatly wicked were the things that the enemy did in the holy place; raise up thy hands against their pride.)

4 And they that hated thee; had glory in the midst of thy solemnity. They setted their signs, either banners, to be signs on the highest (place), as in the out-going; and they knew not. (For they who hated thee, had glory in the midst of thy holy place. They set up their signs, or their banners, there, as signs of victory.)

5 As in a wood of trees, they hewed down with axes the gates thereof into itself; (Like in a forest, they hewed down its gates with their axes, as if they were woodsmen;)

6 they casted down it with an ax, and a broad falling ax. (they threw them down with their axes, yea, with their broad falling axes.)

7 They burnt with fire thy saintuary; they defouled the tabernacle of thy name in earth. (They burned thy sanctuary with fire; they defiled the Temple of thy name, and razed it to the ground.)

8 The kindred of them said together in their heart; Make we all the feast days of God to cease in the earth. (They said in their hearts, Let us altogether destroy them; and they burned down all the synagogues of God in the land/and they burned down all the holy places of God in the land.)

9 We have not seen our signs, now there is no prophet; and he shall no more know us. (We cannot see our signs, that is, the future, for now there is no prophet here; and none of us know how long this shall last.)

10 God, how long shall the enemy say despite? the adversary stirreth to ire thy name into the end. (God, how long shall the enemy show their despising of us? shall the adversary scorn thy name forever?)

Psalms 74:1-10 Meaning and Commentary

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.