Psalm 74:15 Komentář

This psalm does so particularly describe the destruction of Jerusalem and the temple, by Nebuchadnezzar and the army of the Chaldeans, and can so ill be applied to any other event we meet with in the Jewish history, that interpreters incline to think that either it was penned by David, or Asaph in David's time, with a prophetical reference to that sad event (which yet is not so probable), or that it was penned by another Asaph, who lived at the time of the captivity, or by Jeremiah (for it is of a piece with his Lamentations,) or some other prophet, and, after the return out of captivity, was delivered to the sons of Asaph, who were called by his name, for the public service of the church. That was the most eminent family of the singers in Ezra's time. See Ezr 2:41; Ezr 3:10; Neh 11:17, Neh 11:22; Neh 12:35, Neh 12:46. The deplorable case of the people of God at that time is here spread before the Lord, and left with him. The prophet, in the name of the church I. Puts in complaining pleas of the miseries they suffered, for the quickening of their desires in prayer (Psa 74:1-11). II. He puts in comfortable pleas for the encouraging of their faith in prayer (Psa 74:12-17). III. He concludes with divers petitions to God for deliverances (Psa 74:18-23). In singing it we must be affected with the former desolations of the church, for we are members of the same body, and may apply it to any present distresses or desolations of any part of the Christian church. Maschil of Asaph.

INTRODUCTION TO PSALM 74 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, Psa 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.

The day is thine, and the night also is thine,.... He made the one and the other, and divided the one from the other; and can make them longer or shorter, clear or cloudy, as he pleases: and the day of prosperity and night of adversity are at his disposal; all the times of his people and of his church are in his hands; sometimes it is a night of darkness, deadness, sleepiness, and security, as it now is; ere long there will be no more night, but bright day; the light of the moon will be as the light of the sun, and the light of the sun will be seven fold as the light of seven days; and this is to be expected from him whose is the day and the night also, Rev 21:25. Jarchi interprets the day, of the redemption of Israel; and the night, of distresses and afflictions: thou hast prepared the light and the sun; first the light, and then the sun; for the light was before the sun; or the luminary, even the sun. Aben Ezra interprets the "light" of the moon, and so the Targum; and Kimchi, both of the moon and of the stars; Jarchi takes the light figuratively to be meant of the light of the law; but it is much better to understand it of the light of the Gospel, which God has prepared, and will send forth more largely in the latter day, whereby the whole earth shall be lightened; and when Christ the "sun" of righteousness will arise with healing in his wings, and who gives both the light of grace and glory to his people.

"You have dried up the rivers of Etham" [Psalm 74:15]....What is Etham? For the word is Hebrew. What is Etham interpreted? Strong, stout. Who is this strong and stout one, whose rivers God dries up? Who but that very dragon? For "no one enters into the house of a strong man that he may spoil his vessels, unless first he shall have bound fast the strong man." [Mark 12:29] This is that strong man on his own virtue relying, and forsaking God: this is that strong man, who says, "I will set my seat by the north, and I will be like the Most High." [Isaiah 14:13] Out of that very cup of perverse strength he has given man to drink. Strong they willed to be, who thought that they would be Gods by means of the forbidden food. Adam became strong, over whom was reproachfully said, "Behold, Adam has become like one of us." [Genesis 3:22] ...As though they were strong, "to the righteousness of God they have not been made subject." [Romans 10:3] Observe ye that a man has put out of the way his own strength, and remained weak, needy, standing afar off, not daring even to raise his eyes to Heaven; but smiting his breast, and saying, "O Lord, be merciful to me a sinner." [Luke 18:13] Now he is weak, now he confesses his weakness, he is not strong: dry land he is, be he watered with fountains and torrents. They are as yet strong who rely on their own virtue. Be their rivers dried up, let there be no advancement in the doctrines of the Gentiles, of wizards, of astrologers, of magic arts: for dried up are the rivers of the strong man: "You have dried up the rivers of Etham." Let there dry up that doctrine; let minds be flooded with the Gospel of truth.

Al-taschith--(See on Psa 57:1, title). In impending danger, the Psalmist, anticipating relief in view of God's righteous government, takes courage and renders praise. (Psa 75:1-10) God's name or perfections are set forth by His wondrous works.

cleave the fountain--that is, the rocks of Horeb and Kadesh; for fountains. driedst up--Jordan, and, perhaps, Arnon and Jabbok (Num 21:14).