Psalm 74:8 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.

We see not our signs,.... Either such miracles as were formerly wrought to support the faith of God's people in distress, and for their deliverance out of it, as when they were in Egypt, and brought forth from thence; see Psa 78:43 or rather their sabbaths and sacrifices, the passover and circumcision, and other ordinances and institutions of divine worship; which were signs of the presence of God with them, and of Christ, and blessings of grace, and good things to come by him; which ceased, or were interrupted in their captivity, and which the godly lament: or the signs of redemption, as Kimchi; and may be interpreted of the blindness and stupidity of the greater part of them, who could not discern the signs of the times, as before the destruction of the city and temple, Mat 16:3 so after it, when these being destroyed, and they in the hands of the Romans, might easily have perceived that the sceptre was departed from Judah, and therefore Shiloh must be come, or the Messiah; who also must have been in his temple, and Daniel's weeks be up; but these signs they saw not, nor do they yet: and so though the signs of the latter day are upon us, we see them not, or at least very few take notice of them, and lament them; such as a very great departure from the faith of the Gospel, a neglect of Gospel worship and ordinances, coldness and lukewarmness in matters of religion, want of love to Christ and his people, a general sleepiness and security, a form of religion without the power of it, a name to live and be dead, and iniquity abounding even among professors of religion; besides the frequent signs in heaven and in earth; see Mat 24:12, there is no more any prophet; there were but few in the Babylonish captivity, and after Malachi there were none; there were none in the times of Antiochus; there were none till John the forerunner of Christ came; and in the latter day the two prophets that prophesy in sackcloth will be slain, and there will be no prophesying for a while, Rev 11:7. Kimchi explains it, there is no prophet yet, and interprets it thus, Elijah the prophet is not yet come: neither is there among us any that knoweth how long; the calamity will endure, and ere deliverance will come; how long the Babylonish captivity would continue was known, that it would be seventy years, and no longer; the prophets that searched after the time of salvation and redemption by Christ knew how long it would be to it; Daniel fixed the exact time of it; but how long the present times will last we know not, or how long it is to the end of wonders; or when will end the 1260 days of the reign of antichrist, of the church's being in the wilderness, of the holy city being trodden under foot by the Gentiles, and of the witnesses prophesying in sackcloth.

"They have said in their heart (the kindred of them is in one)"— Have said what? "Come ye, let us suppress the solemnities of the Lord from the land" [Psalm 74:8]. "Of the Lord," has been inserted in the person of this man, that is, in the person of Asaph. For they raging would not have called Him the Lord whose temple they were overthrowing. "Come ye, let us suppress all the solemnities of the Lord from the land." What of Asaph? What understanding has Asaph in these words? What? Does he not profit even by the discipline accorded? Is not the mind's crookedness made straight? Overthrown were all things that were at first: nowhere is there priest, nowhere Altar of the Jews, nowhere victim, nowhere Temple. Is there then no other thing to be acknowledged which succeeded this departing? Or indeed would this promissory sign have been taken away, unless there had come that which was being promised?

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.

together--at once, all alike. synagogues--literally, "assemblies," for places of assembly, whether such as schools of the prophets (Kg2 4:23), or "synagogues" in the usual sense, there is much doubt.