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Psalm Seventy-four
New King James Version (NKJV)
YLT
An Instruction 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 hisF11
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 TitusF12
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.
Psalm 74:1 O
God
why have You cast us off forever? Why does Your anger smoke
against the sheep of Your pasture?
YLT
1Why
O God
hast Thou cast
off for ever? Thine anger smoketh against the flock of Thy pasture.
O God
why hast thou cast us off for ever?..... This the
church supposed because of the prevalence
oppression
and triumph of the
enemy
because of the hardships and afflictions she laboured under
and because
of the hidings of the face of God from her
which unbelief interpreted of a
casting off; see Psalm 77:7 when in
reality it was not so
only in appearance
and according to a wrong judgment
made of things; for God never did nor never will cast off
nor cast away
his
people whom he foreknew
Romans 11:1
why doth thine anger smoke against the sheep of thy pasture? the people of
God are called "sheep"
because subject to go astray
not only before
conversion
but after; and because harmless and inoffensive in their lives and
conversations; and because
though exposed to the insults and persecutions of
men
and their butcheries and barbarities
and therefore called "the flock
of slaughter"
Zechariah 11:4
yet
bear all patiently
as the sheep before her shearers is dumb; and because like
sheep they are weak and timorous
unable to defend themselves; are clean
and
so distinguished from dogs and swine; and are profitable
though not to God
yet to men
and one another; and like sheep are sociable
and love to be
together: and they are called the sheep of the Lord's pasture; because he
provides good pasture for them
leads them into it
and feeds them himself with
Christ
the bread of life
the tree of life
and hidden manna; with covenant
grace and promises
even the sure mercies of David; with discoveries of his
love and grace
and with his word and ordinances; and yet these
when under
afflictions and desertions
are ready to conclude that God is angry with them
yea
is very angry; that his anger burns against them
and his fierce wrath
goes over them
signified by smoking; see Deuteronomy 19:20
alluding to men
who
when they are angry
become hot
as Kimchi observes
and
their breath like smoke comes out of their nostrils.
Psalm 74:2 2 Remember Your
congregation
which You have purchased of old
The tribe of Your
inheritance
which You have redeemed—This Mount Zion where You have
dwelt.
YLT
2Remember Thy company. Thou
didst purchase of old
Thou didst redeem the rod of Thy inheritance
This mount
Zion -- Thou didst dwell in it.
Remember thy congregation
which thou hast purchased of old
.... Alluding
to the redemption of the congregation of Israel out of Egypt
when they were
said to be "purchased"
Exodus 15:16 and as
that people were typical of the people of God
they may be said to be
"purchased then"
even of old; though the purchase in reality was not
made till the blood of Christ was shed
with which he purchased his church
Acts 20:28
indeed
he was the Lamb
slain from the foundation of the world
in the purpose and
promise of God
and in the typical sacrifices so early offered up
Revelation 13:8
and besides
the words may be considered as the words of the church of God
groaning under antichristian oppression and cruelty
hundreds of years since
the death of Christ
and so may be said to be of old purchased; and which is
called a "congregation"
because a select number
chosen of God
and
called out of the world
and brought into one body
and into fellowship with
Christ and one another; and though they may not meet together in one place
they are all of one body
and will one day make one general assembly and church
of the firstborn
called "the congregation of the righteous"
Psalm 1:5 now it is
desired of the Lord for these
that they might be remembered with his
lovingkindness and tender mercies
with his covenant and promises
and be
delivered and saved out of the hands of their enemies:
the rod of thine inheritance
which thou hast redeemed; the Targum
adds
out of Egypt; but this is to be understood not of the redemption of the
people of Israel
but of the redemption of the church of God from sin
Satan
the law
the world
hell
and death; who are chosen by the Lord for his
inheritance
his peculiar treasure and portion; and which he highly values and
esteems
and is dear unto him as such
as the redemption of them by the blood
of Christ shows:
this Mount Sion wherein thou hast dwelt; meaning the
church of God
which often goes by this name
both in the Old and in the New
Testament
comparable to the mount of Zion for its height
holiness
and
immoveableness; where the Lord has promised to dwell
and where he does dwell
and will for evermore. As the reference to Sion literally understood
it is
called "this Sion"
because well known
and because the psalm might
be composed or said in it
as Kimchi observes; and which shows that it was
written before the destruction of the city and temple
and while Zion was the
seat of religious worship
and therefore a prophecy of future times.
Psalm 74:3 3 Lift up Your feet to the
perpetual desolations. The enemy has damaged everything in the sanctuary.
YLT
3Lift up Thy steps to the
perpetual desolations
Everything the enemy did wickedly in the sanctuary.
Lift up thy feet unto the perpetual desolations
.... That is
arise
hasten
move swiftly
and in the greatness of strength
and come and see
the desolations made by the enemy
which look as if they would remain for ever;
meaning either the desolations made in the city and temple of Jerusalem
either
by Nebuchadnezzar
or by Titus; or the havocs and devastations made in the
church of God by the tyranny and persecutions of antichrist; which have
continued so long
that an end of them has been almost despaired of. So Jacob
is said to "lift up his feet"; which we render went on his way
Genesis 29:1. Some
take these words in a different sense
as a prayer for the destruction of the
church's enemies; so the Targum
"lift
up thy feet or goings
to make desolate the nations for ever;'
and
Kimchi makes but one sentence of this and the following clause
and reads it
thus
"lift
up thy feet
to make desolate for ever every enemy that does wickedly in the
sanctuary:'
but
the accent "athnach"
which divides propositions
and is upon the
word נצח
forbids such a reading. The former sense is
best
and most agreeable to the context;
even all that the enemy hath done wickedly in the sanctuary; by profaning
and destroying the temple
as did Nebuchadnezzar
Antiochus
and Titus; or by
antichrist sitting in the temple and church of God
setting up idolatrous
worship in it
and blaspheming the tabernacle of God
and those that dwell
therein
2 Thessalonians 2:4.
Psalm 74:4 4 Your enemies roar in the
midst of Your meeting place; They set up their banners for signs.
YLT
4Roared have thine
adversaries
In the midst of Thy meeting-places
They have set their ensigns as
ensigns.
Thine enemies roar in the midst of thy congregations
....
Particular churches
gathered out of the world in Gospel order
and which meet
together at particular times and places; in the midst of these
and against
them their enemies
and who are the Lord's enemies
roar like lions
as Satan
and bloody persecutors
and particularly antichrist
whose mouth is the mouth
of a lion
which is opened in blasphemy against God and his people
Revelation 13:2
they set up their ensigns for signs; or "signs"
"signs"
false ones for true ones; meaning either military signs
as
the Roman eagle
set as signs and trophies of victory; or idolatrous statues
and images
such an one as Antiochus brought into the temple; or false miracles
and antichristian marks
in the room of true miracles
and the true mark of
Christ's followers; see 2 Thessalonians 2:9.
The Jewish writers generally interpret it of the divinations and superstitions
rites used by the king of Babylon
when he was coming up against Jerusalem
Ezekiel 21:21.
Psalm 74:5 5 They seem like men who
lift up Axes among the thick trees.
YLT
5He is known as one bringing
in on high Against a thicket of wood -- axes.
A man was famous
.... Or
"it was"
or "is
known"F13יודע "cognitus
erat"
Munster; "noscitur"
Cocceius; "cognoscitur
innotescit"
Gejerus. ; the desolations the enemy made
the wickedness
they committed
the terror they spread
and the signs they set in the sanctuary
of the Lord:
according as he had lifted up
or "as one that
lifts up"
axes upon the thick treesF14כמביא "velut adducens"
Montanus
Gejerus; "tanquam
sursum tollens et desuper inducens"
Michaelis. ; that is
the above
things were as visible
and as well known
being as easy to be seen as such an
action is
a man being obliged to lift his axe above his head
to cut down a
thick tree: or rather the sense is
formerly a man was famous for
and it gave
him some credit and esteem
to be an hewer of wood in the forest of Lebanon
where he lifted up his axe
and cut down the thick trees for the building of
the temple
as the servants of Hiram king of Tyre did; and such an action was
esteemed as if a man brought an offering to God; agreeably to which is Kimchi's
note
"when
the temple was built
he who lifted up his axe upon a thick tree
to cut it
down for the building
was known
as if he lifted it up above in heaven before
the throne of glory; all so rejoiced and gloried in the building:'
and
Aben Ezra interprets it of acclamations made above on that account. The words
according to the accents
should be rendered thus
"he" or "it
was known
as he that lifteth up on high; even as he that lifteth up on high
axes upon the thick tree".
Psalm 74:6 6 And now they break down
its carved work
all at once
With axes and hammers.
YLT
6And now
its carvings
together With axe and hatchet they break down
But now they break down the carved work thereof at once with axes
and hammers. Formerly it was an honour to be employed in cutting down a tree
for the building of the temple; but now so little regard was paid to it
that
all its fine carved work
which Solomon made
1 Kings 6:18
was
demolished at once in a rude and furious manner with axes and hammers; which
was done either by the Chaldeans in Nebuchadnezzar's time
or by the Syrians in
the times of Antiochus
or by the Romans in the times of Vespasian; the first
seems intended; see Jeremiah 46:22.
Psalm 74:7 7 They have set fire to Your
sanctuary; They have defiled the dwelling place of Your name to the ground.
YLT
7They have sent into fire
Thy sanctuary
to the earth they polluted the tabernacle of Thy name
They have cast fire into thy sanctuary
.... Or
"thy sanctuary into the fire"F15באש
מקדשך "in ignem sanctuaria tua"
Pagninus
Vatablus; so Cocceius
Gejerus
Michaelis. ; which denotes the utter destruction
of it by fire
which was done both by the Chaldean and Roman armies; see 2 Kings 25:9
they have defiled
by casting down the dwelling place of thy name to
the ground
or "to the earth they have defiled the habitation of thy
name"F16לארץ חללו
משכן שמך "ad terram
usque prophanarunt tabernaculum
vel habitationem nominis tui"
Musculus
Gejerus
Michaelis; so Cocceius. ; that is
to the last and lowest degree; this
Antiochus did when he set up an idol in the temple
and Titus when he laid it
level with the ground
not leaving one stone upon another
as our Lord
predicted
Matthew 24:1 the
aggravation of which was
that it was the place where the Lord had put his
name
where his name was called upon
and where was the symbol of his presence.
Psalm 74:8 8 They said in their hearts
“Let us destroy them altogether.” They have burned up all the meeting places of
God in the land.
YLT
8They said in their hearts
`Let us oppress them together
' They did burn all the meeting-places of God in
the land.
They said in their hearts
let us destroy them together
.... The
Targum is
"their
children
are together;'
or
"their kindred"
as the Septuagint Vulgate Latin
Ethiopic
and
Arabic versions
taking the word to be of נין
which
signifies a "son"; and the sense to be
that seeing they were all
together
as the Jews were at the taking of Jerusalem
they might be cut off at
once. Jarchi explains it of their rulers; Marinus
as Aben Ezra observes
derives it from a word which signifies to afflict and oppress
to which he
agrees; see Psalm 83:3
they have burnt up all the synagogues of God in the land; not only in
Jerusalem
where there were
the JewishF17T. Hieros. Cetubot
fol.
35. 3. & Megillah
fol. 73. 4. writers say
four hundred and sixty
and
others four hundred and eighty of them
but also in all the land of Judea; of
these synagogues there is much mention made in the New Testament; they were
places for public worship
in which
prayer was made
and the Scriptures were
read and explained; see Matthew 6:5
but it
may be doubted whether they are meant here
since it does not appear that there
were any until after the return of the Jews from BabylonF18Vid.
Vitringam de Synagog. Vet. l. 1. par. 2. c. 9. Reland. Antiqu. Heb. par. 1. c.
16. sect. 3. Burmannum de Synagogis disp. I. sect. 9. ; the temple
and the
parts of it
may be meant
as Jarchi and Aben Ezra; or the schools of the
prophets; though the psalm may refer to times after the Babylonish captivity
and so may design Jewish synagogues
and even take in places of worship among
Christians.
Psalm 74:9 9 We do not see our signs; There
is no longer any prophet; Nor is there any among us who knows how
long.
YLT
9Our ensigns we have not
seen
There is no more a prophet
Nor with us is one knowing how long.
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 Psalm 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
Matthew 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 Matthew 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
Revelation 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.
Psalm 74:10 10 O God
how long will the
adversary reproach? Will the enemy blaspheme Your name forever?
YLT
10Till when
O God
doth an
adversary reproach? Doth an enemy despise thy name for ever?
O God
how long shall the adversary reproach?.... The name
of God
as in the next clause
the divine Persons and perfections
the purposes
and providence of God
his people
ways
worship
truths
and ordinances:
shall the enemy blaspheme thy name for ever? The
"adversary" and "enemy" being in the singular number
may
intend some particular one
as antichrist; who is emphatically and eminently
"the enemy" of God
he opposing himself to
and exalting himself
above
all that is called God; and the adversary of Christ
as his name shows;
not only setting himself in his room and stead
but undermining him in all his
offices; changing his laws as a King
dishonouring his sacrifice and
intercession as a priest
and doing injury to his word and ordinances as a
Prophet; and who has a mouth speaking blasphemies against God
his name
and
tabernacle
heaven
and they that dwell therein
angels and saints
Revelation 13:5. He
reproaches and blasphemes God himself
by showing himself to be God
by
suffering himself to be so called
and to be worshipped as if he was God; by
taking infallibility to himself
and setting up image worship
and obliging
persons to it: he reproaches and blasphemes the Son of God
in whom the name of
God is
by pretending to be his vicar on earth
and head of the church; to
transubstantiate the bread and wine into the body and blood of Christ; and to
offer him up again in the blasphemous service of the mass: he reproaches and
blasphemes his Gospel
which is his name
Acts 9:15
by
introducing doctrines contrary to it
as the doctrines of merit
of works of
supererogation
and justification by works; and the Scriptures
which bear the
name and authority of God
by making them a nose of wax
taking upon himself to
be the infallible interpreter of Scripture
and sole judge of controversies; by
setting up his own unwritten traditions upon an equality with them
and
forbidding the use of them to the people in their mother tongue: and he
reproaches and blasphemes his name and authority by assuming it to himself in
civil things
deposing and setting up kings at his pleasure; in religious
affairs
dispensing with the laws of God
and teaching for doctrines the
commandments of men; yea
in matters of salvation
giving out pardons and
indulgences
pretending to open and shut heaven at pleasure. Moreover
these
terms may be understood of many enemies and adversaries
even of all the
enemies of the grace of God
and person of Christ; such reproach and blaspheme
the name of God the Father; by denying some of his perfections
as his
sovereignty
omniscience
and punitive justice
and by charging his decrees
with injustice
insincerity
and cruelty; they reproach and blaspheme the name
of Christ
by denying his deity
eternal sonship
and distinct personality
and
by speaking contemptuously of his righteousness
blood
and sacrifice; and they
do despight unto the Spirit of grace
and speak evil of his person
and the
operations of his grace on the souls of men; and such a day of rebuke and
blasphemy is the present one: and these things give good men that observe them
a great concern for the name of God
who are ready to fear there will be no end
to these reproaches and blasphemies; but there will
the time is coming when
the name of the Lord will be excellent in all the earth
and the Lord alone
shall be exalted; but it is not known how long it will be to it.
Psalm 74:11 11 Why do You withdraw Your
hand
even Your right hand? Take it out of Your bosom and destroy them.
YLT
11Why dost Thou turn back Thy
hand
Even Thy right hand? From the midst of Thy bosom remove [it].
Why withdrawest thou thy hand
even that right hand?.... By which
is meant the power of God; by which he made the heavens and the earth
and all
things therein
and supports them in their beings; by which the work of his
grace is wrought in the hearts of his people
and they are upheld; and by which
he conquers their enemies
and saves them: this may be said to be withdrawn
when he denies his people the help and succour they have had from him; when he
seems to have forsaken the work of his hands; when there is not that success in
the ministry of the word there formerly was
his arm being not revealed and
made bare; and when the enemies of religion prosper and get ground; and when
the Lord seems to be altogether inactive and unconcerned
like a man that folds
up his arms under his arm holes
or hides his hands in his bosom
see Psalm 44:23
wherefore it follows:
pluck it out of thy bosom; as he will one day
and
strike with a home blow
antichrist and his followers
and destroy them with
his rod of iron
with which he will break them in shivers as a potter's vessel;
and all his enemies shall feel the lighting down of his arm with the
indignation of his anger; and then this request will be fulfilled: the word
used signifies to "consume"F1כלה
"consume"
Montanus
Gejerus. ; and Kimchi interprets it
consume the
enemy out of thy bosom
which is the house of the sanctuary; his secret place
as the bosom is to man; but both senses of the word maybe retained
and the
meaning be
pluck it out of thy bosom to consume themF2So some in
Vatablus. : also it signifies to restrainF3"Cohibe"
Junius & Tremellius. ; and the sense may be
as the above writer observes
restrain it
that it may not return to thy bosom
till thou hast executed
judgment on the wicked.
Psalm 74:12 12 For God is my King
from of old
Working salvation in the midst of the earth.
YLT
12And God [is] my king of
old
Working salvation in the midst of the earth.
For God is my King of old
.... Or "but
God"
or "verily God"
&c.F4ואלהים
"atqui Deus"
Junius & Tremellius
Piscator; "at Deus"
Vatablus
Cocceius; "equidem"
Tigurine version; "certe"
Schmidt. ; 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 Psalm 46:1.
working salvation in the midst of the earth; it is
"salvations"F5ישועות
"salutes"
Pagninus
Montanus
Tigurine version
Cocceius
Gejerus.
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 Isaiah 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 saysF6Cateches.
13. sect. 13. p. 180. Vid. Amamae Antibarb. Bibl. l. 3. p. 798
&c.
Golgotha is the midst of the earth
where Christ suffered and wrought out
salvation; and that it is here referred to.
Psalm 74:13 13 You divided the sea by
Your strength; You broke the heads of the sea serpents in the waters.
YLT
13Thou hast broken by Thy
strength a sea-[monster]
Thou hast shivered Heads of dragons by the waters
Thou didst divide the sea by thy strength
.... This and
the following instances from hence to Psalm 74:18 are
proofs of God's working salvation in the midst of the earth; some of them seem
peculiar to the people of Israel
and others are benefits common to mankind in
general; which the church makes use of to encourage her faith and hope
in
expectation of salvation
and deliverance out of her present distressed and
melancholy circumstances. This seems to refer to the Lord's dividing of the Red
sea into parts by a strong east wind
while Moses lifted up his rod and
stretched out his hand as he was ordered
as a token of the divine power
and
so the children of Israel passed through it as on dry land
Exodus 14:21
and
he that did this can make way for his redeemed ones to return to Zion with
everlasting joy
Isaiah 51:10. Some
render the words
"thou hast broken the sea by thy strength"F7פוררת "contrivisti"
Pagninus
Montanus;
"disrupisti"
Junius & Tremellius
Piscator
Gejerus
Michaelis;
"rupisti"
Cocceius. ; subdued and conquered it
and so hast the
dominion over it
rulest the raging of it
settest bounds to it
and hast
ordered its proud waves to go so far and no farther; and thus the Arabic
version
"thou hast made it to stand"; and the Septuagint and Vulgate
Latin versions
"thou hast confirmed it": but our version is best
which refers it to the work of God at the Red sea
and with which the Targum
agrees; and Aben Ezra observes
that some refer it to the dividing of the Red
sea:
thou breakest the heads of the dragons in the waters: or great
whales
as the word is rendered in Genesis 1:21
by
which are meant Pharaoh and his generals
his captains and chief men
who were
destroyed in the waters of the Red sea; comparable to dragons for their
strength
for their cruelty to the children of Israel
and for their wrath and
malice against them; and so
for the same reason
another Pharaoh
king of
Egypt
in later times
is called the great dragon
that lies in the midst of
his rivers
Ezekiel 29:3 and
the king of Babylon or of Egypt
Isaiah 27:1. So the
Targum paraphrases it:
"thou
hast broken the heads of dragons
and hast suffocated the Egyptians in the
sea.'
Rome
Pagan is compared to a great red dragon with seven heads and ten horns
which
have been broken and destroyed
Revelation 12:3
and Rome Papal has the power
seat
and great authority of the dragon; and
though the Romish antichrist has two horns like a lamb
he speaks as a dragon
who also has seven heads and ten horns
and which ere long will be broke in
pieces
see Revelation 13:1
in
the faith of which the church might be strengthened
by considering what God
had done to the heads of the dragon in the Red sea; to which may be added that
Satan is called a dragon
Psalm 91:13
whose
head was bruised
and his principalities and powers spoiled
by Christ at his
death
and will be utterly destroyed at his second coming.
Psalm 74:14 14 You broke the heads of
Leviathan in pieces
And gave him as food to the people
inhabiting the wilderness.
YLT
14Thou hast broken the heads
of leviathan
Thou makest him food
For the people of the dry places.
Thou breakest the heads of leviathan in pieces
.... A large
fish
generally thought to be the whale
by some the crocodile
described in Job 41:1 to which
the king of Egypt or Babylon is compared
Isaiah 27:1 and so
the Romish antichrist in one of his characters is represented as a sea beast
with many heads
which will all be broken in pieces in due time
Revelation 13:1
as
here is one "leviathan" with heads in the plural number. Aben Ezra
thinks the word כל is wanting
and may be supplied
thus
"thou hast broken the heads of every leviathan"; it may be
interpreted as before of Pharaoh and his chief men; so the Targum
"thou
hast broken the heads of the mighty men of Pharaoh:'
and gavest him to be meat to the people inhabiting the wilderness; either to the
wild beasts
called "tziim"
the word here used
Isaiah 13:21 and
may be called a people
as the ants and coneys are
Proverbs 30:25
to
whom the dead bodies of Pharaoh and his host
drowned in the Red sea
were
given for food
when they were cast upon the shore
where the Israelites saw
them dead
Exodus 14:28
or to
the "Ichthyophagy"
a sort of people that dwelt by the Red sea
and
lived on fishes; and so the Egyptians became their food
they living upon the
fish which devoured their bodies
at least some of them: the Septuagint
Vulgate Latin
Ethiopic
and Arabic versions
render it
"to the
people"
the Ethiopians; who
it seems
living upon the borders of Egypt
took this opportunity
when Pharaoh and his host were drowned
and seized upon
their country; but others refer it to the people of Israel themselves
as the
Targum
"thou
hast given them for destruction to the people of the house of Israel
and their
bodies to the dragons;'
and
so Jarchi
"thou
hast given his mammon or riches to the people of Israel
to feed their
companies and armies;'
and
Kimchi interprets it of the spoil of the sea which the Israelites took from
them; and they may be truly called the people inhabiting the wilderness
since
they were in one forty years; so the Romish "leviathan"
or
antichristian whore
will be given to the Christian kings
who will hate her
eat her flesh
and burn her with fire; and to the Christian church
which now
is in the wilderness
where it is nourished for a time and times
and half a
time.
Psalm 74:15 15 You broke open the
fountain and the flood; You dried up mighty rivers.
YLT
15Thou hast cleaved a
fountain and a stream
Thou hast dried up perennial flowings.
Thou didst cleave the fountain and the flood
.... That is
the rocks at Horeb and at Kadesh
from whence water flowed as out of a
fountain
and became a flood
whereby the people of Israel were supplied with
water in the wilderness
and also their beasts; and from this instance it may
be concluded that God will not leave his people
nor suffer them to want
but
will supply all their need while they are in the wilderness
and will open
fountains and rivers for them
Isaiah 41:17 he
himself is a fountain of living water; Christ is the fountain of gardens
and
the Spirit and his grace a well of living water springing up unto everlasting
life:
thou driedst up mighty rivers; the river of Jordan
called "mighty"
as Kimchi says
because by its strength it
overflowed all its banks and "rivers"
and because other rivers
flowed into it; this was dried up
or way was made through it
as on dry land
for the people of Israel to pass into Canaan
Joshua 3:14
the
Targum is
"thou
hast dried up the fords and brooks of Hermon
and the fords of Jabbok and
Jordan;'
see
Numbers 21:14
and
the Lord
that did this
is able to dry up
and will dry up
the river
Euphrates
as is foretold
Revelation 16:12
that is
destroy the Turkish empire
and make way for the spread of the Gospel
in the eastern parts of the world; to which reference is had in Isaiah 11:15.
Psalm 74:16 16 The day is Yours
the night also is Yours; You have prepared the light and the sun.
YLT
16Thine [is] the day
also
Thine [is] the night
Thou hast prepared a light giver -- the sun.
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
Revelation 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.
Psalm 74:17 17 You have set all the
borders of the earth; You have made summer and winter.
YLT
17Thou hast set up all the
borders of earth
Summer and winter Thou hast formed them.
Thou hast set all the borders of the earth
.... Of the
whole world
and each of the nations
as of the land of Canaan
so of others
Deuteronomy 32:8
and even has fixed and settled the bounds of every man's habitation
Acts 17:26
thou hast made summer and winter; see Genesis 8:22
which
taken literally
are great benefits to the world; and
figuratively
understood
may represent the two dispensations of the law and Gospel; see Song of Solomon 2:11
and the different frames of God's people when under temptations
and clouds
and darkness
and when they enjoy peace and comfort; and the different state of
the church
when affected with affliction
persecution
false doctrine
deadness
and formality
which is now greatly the case; but there is a summer
coming
when it will be otherwise; see Luke 21:30.
Psalm 74:18 18 Remember this
that
the enemy has reproached
O Lord
And that a
foolish people has blasphemed Your name.
YLT
18Remember this -- an enemy
reproached Jehovah
And a foolish people have despised Thy name.
Remember this
that the enemy hath reproached
O Lord
.... Or
"hath reproached the Lord"
as the Septuagint version and others
render it
and very rightly; though not so well the former part of the clause
which it renders
or rather paraphrases
thus: "remember this thy
creation"
or "creature"; as if it referred to what goes before
as day and night
light and sun
the borders of the earth
summer and winter;
whereas it is to be connected with what follows
the reproach of the Lord by
the enemy; and it is a prayer of the church
that God would remember the enemy
and his reproaches
which seemed to be forgotten
and inflict deserved
punishments on him
which will be done in due time
Revelation 16:19
and that
the foolish people have blasphemed thy name; the
"foolish people" are not such as want common sense
or are idiots;
the blasphemers of God and Christ
and the blessed Spirit
are generally the
wise and prudent of this world
from whom the things of the Gospel are hidden;
but wicked and profane men: scoffers at religion
and blasphemers of Christ
his truths and ordinances
are commonly such who walk after their own ungodly
lusts
who
though wise to do evil
are foolish in matters of religion: perhaps
the Gentiles
which know not God
are here meant
and are so called
Deuteronomy 32:21
and it is observable
that the Papists bear the name of Gentiles in Revelation 11:2
and may be the foolish people here chiefly designed
who worship images of
gold
silver
brass
and wood
and are notorious for their blasphemies; See
Gill on Psalm 74:10.
Psalm 74:19 19 Oh
do not deliver the
life of Your turtledove to the wild beast! Do not forget the life of Your poor
forever.
YLT
19Give not up to a company
The soul of Thy turtle-dove
The company of Thy poor ones forget not for ever.
O deliver not the soul of thy turtledove
.... By which
is meant the church
see Song of Solomon 2:14
which is comparable to this creature for its cleanness and purity
for its
amiableness and beauty
for its harmlessness and innocence
for its modesty and
meekness
for its affection and chastity to its mate
for its mournful and
bemoaning voice for the loss of it
for its being a timorous and fearful
creature
a weak one
and exposed to the prey of others; all which is true of
the church
and may be applied to it: the Targum is
"do
not deliver the souls of them that teach thy law;'
the
word having some affinity with "torah"
the law; but Jarchi says
that Jonathan
in his Targum (which is not now extant) interprets it a turtle;
the Syriac version
by the change of a letter
renders it
"the soul that
confesseth thee": and the Arabic version
by a like change
and the
addition of a letter
"the soul that knows thee"; all which
indeed
is applicable to the church of God; but our version expresses the true sense of
the word
with which agree Jarchi
Kimchi
Ben Melech
and others: and it is a
prayer of the church for herself; that the life of her members
their corporeal
life (for not the soul
the better part
and its eternal concerns
are meant
which are safe in Christ's hands)
might not be delivered
unto the multitude of the wicked
or "to the
beast"F7לחית "ferae"
Montanus
Piscator; "bestiae"
Musculus
Vatablus
Cocceius
Gejerus
Michaelis; "bestiis"
V. L. ; to persecutors comparable to lions and
bears
and particularly the Romish antichrist
often called the beast in Revelation 11:8
do
not deliver
"to
the people
who are like to the beasts of the field
the souls of
&c.:'
forget not the congregation of thy poor for ever; the church of
God is a congregation of men gathered out of the world by effectual grace
and
consists chiefly of such who are literally poor
and all of them are
spiritually so
and are sensible of it; for the most part they are a poor and
"afflicted"F8ענייך
"afflictorum tuorum"
Montanus
Vatablus
Tigurine version
Junius
& Tremellius
Piscator
&c. people
as the word may be also rendered
which the church is made up of; and may seem by themselves and others to be
forgotten of God
when under divine desertions
or under afflictions
and
immediate help is not given; but they are not forgotten
and still less for
ever; see Isaiah 49:14.
Psalm 74:20 20 Have respect to the
covenant; For the dark places of the earth are full of the haunts of cruelty.
YLT
20Look attentively to the
covenant
For the dark places of earth
Have been full of habitations of
violence.
Have respect unto the covenant
.... The Targum adds
"which
thou hast made with our fathers;'
meaning
not the covenant of works
which being broken
no good thing was to be expected
from it
not liberty
life
nor eternal salvation
but all the reverse; but the
covenant of grace
made with Christ before the world was
and made manifest to
Adam
to Noah
to Abraham
Isaac
and Jacob
to David
and others: this God has
a respect unto
and does look unto it; he looks to the surety and Mediator of
it
which is Christ
for the fulfilment of all conditions in it; to the
promises of it
that they may be made good; to the blessings of it
that they
be bestowed upon the persons to whom they belong; to the blood of it
for the
delivering of the church's prisoners
and the salvation of them from wrath to
come; and to the persons interested in it
that they be all called and brought
safe to glory; and particularly to the things in it
respecting the glory of
the church in the latter day
and increase of its members
and of its light
which seem chiefly designed here; and therefore it follows:
for the dark places of the earth are full of the habitations of
cruelty; many places of the earth are in gross darkness as to the
knowledge of spiritual and divine things; even all those places which are
inhabited by Pagans
Mahometans
and Papists
which make a great part of the
globe; and in these dark places cruelty reigns
and especially in the
antichristian states; wherefore the church pleads the covenant of God and his
promises
that he would send forth his light and his truth
and cover the earth
with the knowledge of the Lord
which is now covered with gross darkness
and
under the tyranny and oppression of the man of sin.
Psalm 74:21 21 Oh
do not let the
oppressed return ashamed! Let the poor and needy praise Your name.
YLT
21Let not the oppressed turn
back ashamed
Let the poor and needy praise Thy name
O let not the oppressed return ashamed
.... From the
throne of grace
not having an answer of their prayer
but still continuing under
the oppressions of their enemies:
let the poor and needy praise thy name; let them have
occasion for it
by the destruction of their enemies
and their deliverance
from them
as they will have ere long; see Revelation 19:1.
Psalm 74:22 22 Arise
O God
plead Your
own cause; Remember how the foolish man reproaches You daily.
YLT
22Arise
O God
plead Thy
plea
Remember Thy reproach from a fool all the day.
Arise
O God
plead thine own cause
.... The church's cause
being the cause of God; and therefore she desires that he would arise and exert
himself
and take vengeance on his and her enemies: this is an interesting
argument
and a forcible one:
remember how the foolish man reproacheth thee daily; this being so
frequently repeated
as in Psalm 74:10
shows
how much the name and glory of God lay near her heart; the Targum is
"remember
the reproach of thy people by a foolish king all the day;'
perhaps
the man of sin is meant
the king of the locusts
and angel of the bottomless
pit.
Psalm 74:23 23 Do not forget the voice of
Your enemies; The tumult of those who rise up against You increases
continually.
YLT
23Forget not the voice of
Thine adversaries
The noise of Thy withstanders is going up continually!
Forget not the voice of thine enemies
.... Their
roaring in the midst of the sanctuary and the congregation
Psalm 74:4
their
reproaching and blaspheming voice
Psalm 74:10
the tumult of those that rise up against thee increaseth
continually
or "ascendeth"F9עולה
תמיד "ascendens semper"
Montanus;
"ascendit semper"
V. L. Musculus
Gejerus. ; 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
Genesis 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 Revelation 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.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)