Psalms 74

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?)

11 Why turnest thou away thine hand, and to (not) draw out thy right hand from the midst of thy bosom, till into the end? (Why turnest thou away thy hand, and why draw thou not out thy right hand from the midst of thy bosom?)

12 Forsooth God our king before worlds, wrought health in the midst of earth. (But God, our King forever, hath given salvation, or deliverance, all the world over.)

13 Thou madest firm the sea by thy virtue; thou hast troubled the heads of the dragons in waters. (Thou dividedest the sea by thy strength, or thy power; thou hast broken the heads of the dragons in the water/thou hast broken the heads of the Dragon in the water.)

14 Thou hast broken the heads of the dragon; thou hast given him to be meat to the peoples of Ethiopians. (Thou hast broken the heads of the Dragon, or of Leviathan; thou hast given him to be food for the peoples of the desert.)

15 Thou hast broken wells, and strands; thou madest dry the floods of Eitan. (Thou hast broken open the wells, or the springs, and the streams; thou hast dried up the mighty rivers.)

16 The day is thine, and the night is thine; thou madest the morrowtide and the sun.

17 Thou madest all the ends of the earth; summer, and ver time, either springing time (or spring time), thou formedest those.

18 Be thou mindful of this thing, the enemy hath said shame to the Lord; and the unwise people hath excited to ire thy name. (Remember this, that the enemy hath said shame to the Lord; and that the foolish and the ignorant have scorned thy name.)

19 Betake thou not (over) to beasts men acknowledging to thee; and forget thou not into the end the souls of thy poor men. (Give thou not over to beasts those who confess thee; and forget thou not forever the suffering of thy poor.)

20 Behold into thy testament; for they that be made dark of (the) earth, be [full-]filled with the houses of wickednesses. (Remember thy covenant; for the dark places of the earth, be filled full with the houses of wickedness.)

21 A meek man be not turned away made ashamed; a poor man and needy shall praise thy name. (Let not the humble be turned away, and be made ashamed; yea, let the poor and the needy praise thy name.)

22 God, rise up, deem thou thy cause; be thou mindful of thy shames, either upbraidings, of those that be all day of the unwise man. (God, rise up, defend thou thy own case; remember the reproaches, or the upbraidings, that come to thee all day long, from the foolish and the ignorant.)

23 Forget thou not the voices of thine enemies; the pride of them that hate thee ascendeth ever[more]. (Do not thou forget the words, or the shouts, of thy enemies; the noise of those who hate thee goeth up forevermore.)

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.

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.