Psalm 74:11 Ulasan

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.

For God is my King of old,.... Or "but God", or "verily God", &c. (d); for these words contain the church's consolation under all the above melancholy circumstances, taken from what God was, and had been to her, even Christ, who is God over all; he was her King by the constitution and designation of his Father, and so he had been of old, even from everlasting; for so early was he set up as King; and he had in all ages been exercising his kingly office for the good of his church, and continued to do so; and this was her comfort, and is the comfort of saints in the worst of times, that Zion's King reigneth, see Psa 46:1. working salvation in the midst of the earth; it is "salvations" (e) in the plural number, and means both spiritual and eternal salvation, which the Lord has wrought out; and is continually applying to his people; and temporal salvation, which the Lord has been and is daily working out; he continually protecting his people, and saving them from their enemies, and delivering them out of their afflictions and temptations; and which the church considers and improves into an argument to encourage her faith, and expect the time when her walls would be salvation, and her gates praise; and she should have reason to say, now is come salvation and strength, and the kingdom of our God and the power of his Christ; and give him all the glory of it; see Isa 60:18, which salvation, as it has been, so will be wrought in the midst of the earth; meaning not in the midst of the land of Judea, or in Judea, the middle of the world, but openly and publicly in all the earth; though Cyril of Jerusalem says (f) Golgotha is the midst of the earth, where Christ suffered and wrought out salvation; and that it is here referred to. (d) "atqui Deus", Junius & Tremellius, Piscator; "at Deus" Vatablus, Cocceius; "equidem", Tigurine version; "certe", Schmidt. (e) "salutes", Pagninus, Montanus, Tigurine version, Cocceius, Gejerus. (f) Cateches. 13. sect. 13. p. 180. Vid. Amamae Antibarb. Bibl. l. 3. p. 798, &c.

"Why do You turn away Your hand, and Your right hand from the midst of Your bosom unto the end?" [Psalm 74:11]. Again, another sign which was given to Moses. For in like manner as above from the rod was a sign, so also from the right hand now. For when that thing had been done concerning the rod, God gave a second sign: "thrust," He says, "your hand into your bosom, and he thrust it: draw it forth, and he drew it forth: and it was found white," [Exodus 4:6] that is, unclean. For whiteness on the skin is leprosy, [Leviticus 13:25] not fairness of complexion. For the heritage of God itself, that is, His people, being cast out became unclean. But what says He to him? Draw it back into your bosom. He drew it back, and it was restored to its own colour. When doest Thou this, says this Asaph? How long dost Thou alienate Your right hand from Your bosom, so that being without unclean it remains? Draw it back, let it return to its colour, let it acknowledge the Saviour. "Wherefore do you turn away Your hand, and Your right hand from the midst of Your bosom unto the end?" These words he cries, being blind, not understanding, and God does what He does. For wherefore came Christ? "Blindness in part happened unto Israel, in order that the fullness of the Gentiles might enter in, and so all Israel might be saved." [Romans 11:25] Therefore now, O Asaph, acknowledge that which has gone before, in order that you may at least follow, if you were not able to go before. For not in vain came Christ, or in vain was Christ slain, or in vain did the grain fall into the ground; but it fell that it might rise manifold. [John 12:24] A serpent was lifted up in the desert, in order that it might cure of the poison him that was smitten. [Numbers 21:9] Observe what was done. Do not think it to be a vain thing that He came: lest He find you evil, when He shall have come a second time.

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.

Why cease to help us? (Compare Psa 3:7; Psa 7:6; Psa 60:5).