Salmi 74:22 Commento

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.

Forget not the voice of thine enemies,.... Their roaring in the midst of the sanctuary and the congregation, Psa 74:4, their reproaching and blaspheming voice, Psa 74:10, the tumult of those that rise up against thee increaseth continually, or "ascendeth" (i); goes up to God, and is taken notice of by him; the cry of their sins, like that of Sodom and Gomorrah, and of the city of Nineveh, Gen 18:20, was continually going up to God; wherefore it might be hoped and expected that vengeance in a little time would come down; see Rev 18:5, the Septuagint, and the versions that follow that, render it, "the pride of those", &c. all these petitions are prayers of faith, and are, or will be, heard and answered; upon which will follow thanksgivings, with which the next psalm begins. (i) "ascendens semper", Montanus; "ascendit semper", V. L. Musculus, Gejerus. Next: Psalms Chapter 75

"Arise, O Lord, judge Thou my cause" [Psalm 74:22]....Because I am not able to show my God, as if I were following an empty thing, they revile me. And not only Heathen, or Jew, or heretic; but sometimes even a Catholic brother does make a grimace when the promises of God are being preached, when a future resurrection is being foretold. And still even he, though already washed with the water of eternal Salvation, bearing the Sacrament of Christ, perchance says, "and what man has yet risen again?" And, "I have not heard my father speaking out of the grave, since I buried him!" "God has given to His servants a law for time, to which let them betake themselves: for what man comes back from beneath?" And what shall I do with such men? Shall I show them what they see not? I am not able: for not for the sake of them ought God to become visible....I see not, he says: what am I to believe? Your soul is seen then, I suppose? Fool, your body is seen: your soul who does see? Since therefore your body alone is seen, why are you not buried? He marvels that I have said, If body alone is seen, why are you not buried? And he answers (for he knows as much as this), Because I am alive. How know I that you are alive, of whom I see not the soul? How know I? You will answer, Because I speak, because I walk, because I work. Fool, by the operations of the body I know you to be living, by the works of creation can you not know the Creator? And perchance he that says, when I shall be dead, afterwards I shall be nothing; has both learned letters, and has learned this doctrine from Epicurus, who was a sort of doting philosopher, or rather lover of folly not of wisdom, whom even the philosophers themselves have named the hog: who said that the "chief good" was pleasure of body; this philosopher they have named the hog, wallowing in carnal mire. From him perchance this lettered man has learned to say, I shall not be, after I have died. Dried be the rivers of Etham! Perish those doctrines of the Gentiles, flourish the plantations of Jerusalem! Let them see what they can, in heart believe what they cannot see! Certainly all those things which throughout the world now are seen, when God was working Salvation in the midst of the earth, when those things were being spoken of, they were not then as yet: and behold at that time they were foretold, now they are shown as fulfilled, and still the fool says in his heart, "there is no God." Woe to the perverse hearts: for so will there come to pass the things which remain, as there have come to pass the things which at that time were not, and were being foretold as to come to pass. Hath God indeed performed to us all the things which He promised, and concerning the Day of Judgment alone has He deceived us? Christ was not on the earth; He promised, He has performed: no virgin had conceived; He promised, He has performed: the precious Blood had not been shed whereby there should be effaced the handwriting of our death; He promised, He has performed: not yet had flesh risen again unto life eternal; He promised, He has performed: not yet had the Gentiles believed; He promised, He has performed: not yet heretics armed with the name of Christ, against Christ were warring; He foretold, He has performed: not yet the idols of the Gentiles from the earth had been effaced; He foretold, He has performed: when all these things He has foretold and performed, concerning the Day of Judgment alone has He lied? It will come by all means as these things came; for even these things before they came to pass were future, and as future were first foretold, and afterwards they came to pass. It will come, my brethren. Let no one say, it will not come: or, it will come, but far off is that which will come. But to yourself it is near at hand to go hence....If you shall have done that which the devil does suggest, and shall have despised that which God has commanded; there will come the Judgment Day, and you will find that true which God has threatened, and that false which the devil has promised...."Remember Your reproaches, those which are from the imprudent man all the day long." For still Christ is reviled: nor will there be wanting all the day long, that is, even unto the end of time, the vessels of wrath. Still is it being said, "Vain things the Christians do preach:" still is it being said, "A fond thing is the resurrection of the dead." "Remember Your reproaches." But what reproaches, save those "which are from the imprudent man all the day long?" Does a prudent man say this? Nay, for a prudent man is said to be one far-seeing. If a prudent man is one far-seeing, by faith he sees afar: for with eyes scarce that before the feet is seen.

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.

(Compare Psa 3:7; Psa 7:6). God hears the wicked to their own ruin (Gen 4:10; Gen 18:20). Next: Psalms Chapter 75