Psalm 74:14-23

14 (73-14) Thou hast broken the heads of the dragon: thou hast given him to be meat for the people of the Ethiopians.

15 (73-15) Thou hast broken up the fountains and the torrents: thou hast dried up the Ethan rivers.

16 (73-16) Thine is the day, and thine is the night: thou hast made the morning light and the sun.

17 (73-17) Thou hast made all the borders of the earth: the summer and the spring were formed by thee.

18 (73-18) Remember this, the enemy hath reproached the Lord: and a foolish people hath provoked thy name.

19 (73-19) Deliver not up to beasts the souls that confess to thee: and forget not to the end the souls of thy poor.

20 (73-20) Have regard to thy covenant: for they that are the obscure of the earth have been filled with dwellings of iniquity.

21 (73-21) Let not the humble be turned away with confusion: the poor and needy shall praise thy name.

22 (73-22) Arise, O God, judge thy own cause: remember thy reproaches with which the foolish man hath reproached thee all the day.

23 (73-23) Forget not the voices of thy enemies: the pride of them that hate thee ascendeth continually.

Psalm 74:14-23 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.