Shīpiān 74

1 ( Yà sà de xùn huì shī ) shén a , nǐ wèihé yǒngyuǎn diūqì wǒmen ne . nǐ wèihé xiàng nǐ cǎo cháng de yáng fānù rú yān mào chū ne .

2 Qiú nǐ jìniàn nǐ gǔ shí suǒ dé lái de huì zhòng , jiù shì nǐ suǒ shú zuò nǐ chǎnyè zhīpaì de . bìng jìniàn nǐ xiàng lái suǒ jūzhù de Xīānshān .

3 Qiú nǐ jǔ bù qù kàn nà rì jiǔ huāngliáng zhī dì , chóudí zaì shèng suǒ zhōng suǒ xíng de yīqiè è shì .

4 Nǐde dírén zaì nǐ huì zhōng hǒu jiào . tāmen shù le zìjǐ de qí wèi jìhào .

5 Tāmen hǎoxiàng rén yáng qǐ fǔzi , kǎn fá lín zhōng de shù .

6 Shèng suǒ zhōng yīqiè diāokè de , tāmen xiànzaì yòng fǔzi chuí zǐ dǎ huaì le .

7 Tāmen yòng huǒ fùnshāo nǐde shèng suǒ , xièdú nǐ míng de jū suǒ , chāihuǐ dào dì .

8 Tāmen xīnli shuō , wǒmen yào jǐn xíng huǐmiè , tāmen jiù zaì biàn dì bǎ shén de huì suǒ dōu shāo huǐ le .

9 Wǒmen bù jiàn wǒmen de biāo zhì . bù zaì yǒu xiānzhī . wǒmen neì zhōng yĕ méiyǒu rén zhīdào zhè zāihuò yào dào jǐshí ne .

10 Shén a , dírén rǔmà yào dào jǐshí ne . chóudí xièdú nǐde míng , yào dào yǒngyuǎn ma .

11 Nǐ wèishénme sù huí nǐde yòushǒu . qiú nǐ cóng huái zhōng shēn chūlai , huǐmiè tāmen .

12 Shén zì gǔ yǐlái wèi wǒde wáng , zaì dì shang shīxíng zhĕngjiù .

13 Nǐ céng yòng nénglì jiāng hǎi fēnkāi , jiāng shuǐ zhōng dàyú de tóu dǎpò .

14 Nǐ céng zá suì è yú de tóu , bǎ tā gĕi kuàngyĕ de qín shòu wèi shíwù . ( qín shòu yuánwén zuò mín )

15 Nǐ céng fēnliè pánshí , shuǐ biàn chéng le xī hé , nǐ shǐ zhǎng liú de jiāng hé gàn le .

16 Báizhòu shǔ nǐ , hēi yè yĕ shǔ nǐ . liàngguāng hé rìtou , shì nǐ suǒ yùbeì de .

17 Dì de yīqiè jiāng jiè , shì nǐ suǒ lì de . xiàtiān hé dōngtiān shì nǐ suǒ déng de .

18 Yēhéhuá a , chóudí rǔmà , yú wán mín xièdú le nǐde míng , qiú nǐ jìniàn zhè shì .

19 Búyào jiāng nǐ bān jiū de xìngméng jiāo gĕi yĕshòu . búyào yǒngyuǎn wàngjì nǐ kùnkǔ rén de xìngméng .

20 Qiú nǐ gùniàn suǒ lì de yuē . yīnwei dì shang hēiàn zhī chù , dōu mǎn le qiángbào de jū suǒ .

21 Búyào jiào shòu qīyē de rén méng xiū huí qù . yào jiào kùnkǔ qióngfá de rén zànmĕi nǐde míng .

22 Shén a , qiú nǐ qǐlai , wéi zìjǐ shēn sù . yào jìniàn yú wán rén zĕnyàng zhōng rì rǔmà nǐ .

23 Búyào wàngjì nǐ dírén de shēngyīn . nà qǐlai dí nǐ zhī rén de xuān yè shícháng shang shēng .

Shīpiān 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.