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Commentary on Psalms 74 verses 12–17
The lamenting church fastens upon something here which she calls to mind, and therefore hath she hope (as Lam 3:21), with which she encourages herself and silences her own complaints. Two things quiet the minds of those that are here sorrowing for the solemn assembly: -
I. That God is the God of Israel, a God in covenant with his people (Psa 74:12): God is my King of old. This comes in both as a plea in prayer to God (Psa 44:4, thou art my King, O God!) and as a prop to their own faith and hope, to encourage themselves to expect deliverance, considering the days of old, Psa 77:5. The church speaks as a complex body, the same in every age, and therefore calls God, "My King, my King of old," or, "from antiquity;" he of old put himself into that relation to them and appeared and acted for them in that relation. As Israel's King, he wrought salvation in the midst of the nations of the earth; for what he did, in the government of the world, tended towards the salvation of his church. Several things are here mentioned which God had done for his people as their King of old, which encouraged them to commit themselves to him and depend upon him.
1.He had divided the sea before them when they came out of Egypt, not by the strength of Moses or his rod, but by his own strength; and he that could do that could do any thing.
2.He had destroyed Pharaoh and the Egyptians. Pharaoh was the leviathan; the Egyptians were the dragons, fierce and cruel. Observe, (1.) The victory obtained over these enemies. God broke their heads, baffled their politics, as when Israel, the more they were afflicted by them, multiplied the more. God crushed their powers, though complicated, ruined their country by ten plagues, and at last drowned them all in the Red Sea. This is Pharaoh and all his multitude, Eze 31:18. It was the Lord's doing; none besides could do it, and he did it with a strong hand and an outstretched arm. This was typical of Christ's victory over Satan and his kingdom, pursuant to the first promise, that the seed of the woman should break the serpent's head. (2.) The improvement of this victory for the encouragement of the church: Thou gavest him to be meat to the people of Israel, now going to inhabit the wilderness. The spoil of the Egyptians enriched them; they stripped their slain, and so got the Egyptians' arms and weapons, as before they had got their jewels. Or, rather, this providence was meat to their faith and hope, to support and encourage them in reference to the other difficulties they were likely to meet with in the wilderness. It was part of the spiritual meat which they were all made to eat of. Note, The breaking of the heads of the church's enemies is the joy and strength of the hearts of the church's friends. Thus the companions make a banquet even of leviathan, Job 41:6.
3.God had both ways altered the course of nature, both in fetching streams out of the rock and turning streams into rock, Psa 74:15. (1.) He had dissolved the rock into waters: Thou didst bring out the fountain and the flood (so some read it); and every one knows whence it was brought, out of the rock, out of the flinty rock. Let this never be forgotten, but let it especially be remembered that the rock was Christ, and the waters out of it were spiritual drink. (2.) He had congealed the waters into rock: Thou driedst up mighty rapid rivers, Jordan particularly at the time when it overflowed all its banks. He that did these things could now deliver his oppressed people, and break the yoke of the oppressors, as he had done formerly; nay, he would do it, for his justice and goodness, his wisdom and truth, are still the same, as well as his power.
II. That the God of Israel is the God of nature, Psa 74:16, Psa 74:17. It is he that orders the regular successions and revolutions, 1. Of day and night. He is the Lord of all time. The evening and the morning are of his ordaining. It is he that opens the eyelids of the morning light, and draws the curtains of the evening shadow. He has prepared the moon and the sun (so some read it), the two great lights, to rule by day and by night alternately. The preparing of them denotes their constant readiness and exact observance of their time, which they never miss a moment. 2. Of summer and winter: "Thou hast appointed all the bounds of the earth, and the different climates of its several regions, for thou hast made summer and winter, the frigid and the torrid zones; or, rather, the constant revolutions of the year and its several seasons." Herein we are to acknowledge God, from whom all the laws and powers of nature are derived; but how does this come in here? (1.) He that had power at first to settle, and still to preserve, this course of nature by the diurnal and annual motions of the heavenly bodies, has certainly all power both to save and to destroy, and with him nothing is impossible, nor are any difficulties or oppositions insuperable. (2.) He that is faithful to his covenant with the day and with the night, and preserves the ordinances of heaven inviolable will certainly make good his promise to his people and never cast off those whom he has chosen, Jer 31:35, Jer 31:36; Jer 33:20, Jer 33:21. His covenant with Abraham and his seed is as firm as that with Noah and his sons, Gen 8:21. (3.) Day and night, summer and winter, being counterchanged in the course of nature, throughout all the borders of the earth, we can expect no other than that trouble and peace, prosperity and adversity, should be, in like manner, counterchanged in all the borders of the church. We have as much reason to expect affliction as to expect night and winter. But we have then no more reason to despair of the return of comfort than we have to despair of day and summer.
For since the children are partakers of flesh and blood, He also Himself likewise partook of the same (Heb 2.14), that having been made partakers of His presence in the flesh we might be made partakers also of His Divine grace: thus Jesus was baptized, that thereby we again by our participation might receive both salvation and honour. According to Job, there was in the waters the dragon that draws up the Jordan into his mouth (Job 40.23). Since,
Therefore, it was necessary to break the heads of the dragon in pieces [Ps 74.14], He went down and bound the strong one in the waters, that we might receive power to tread upon serpents and scorpions (Luke 10.19). The beast was great and terrible. No fishing- vessel was able to carry one scale of his tail (Job 40.26): destruction ran before him (Job 41.13), ravaging all that met him. The Life encountered him, that the mouth of Death might henceforth be stopped, and all we that are saved might say, O death, where is thy sting? O grave, where is thy victory (1 Cor 15.55)? The sting of death is drowned by Baptism. - "Catechetical Lectures 3, Chapter 11."
What more after the heads of dragons? For those dragons have their chief, and he is himself the first great dragon. And concerning him what has He done that has wrought Salvation in the midst of the earth? Hear: "You have broken the head of the dragon" [Psalm 74:14]. Of what dragon? We understand by dragons all the demons that war under the devil: what single dragon then, whose head was broken, but the devil himself ought we to understand? What with him has He done? "You have broken the head of the dragon." That is, the beginning of sin. That head is the part which received the curse, to wit that the seed of Eve should mark the head of the serpent. [Genesis 3:15] For the Church was admonished to shun the beginning of sin. Which is that beginning of sin, like the head of a serpent? The beginning of all sin is pride. [Ecclesiastes 10:13] There has been broken therefore the head of the dragon, has been broken pride diabolical. And what with him has He done, that has wrought Salvation in the midst of the earth? "You have given him for a morsel to the Ethiopian peoples." What is this? How do I understand the Ethiopian peoples? How but by these all nations? And properly by black men: for Ethiopians are black. They are themselves called to the faith who were black; the very same indeed, so that there is said to them, "for you were sometime darkness, but now light in the Lord.". ..Thence was also that calf which the people worshipped, unbelieving, apostate, seeking the gods of the Egyptians, forsaking Him who had delivered them from the slavery of the Egyptians: whence there was enacted that great Sacrament. For when Moses was thus angry with them worshipping and adoring the idol, [Exodus 32:19] and, inflamed with zeal for God, was punishing temporally, in order that he might terrify them to shun death everlasting; yet the head itself of the calf he cast into the fire, and ground to powder, destroyed, scattered on the water, and gave to the people to drink: so there was enacted a great Sacrament. O anger prophetic, and mind not perturbed but enlightened! He did what? Cast it into the fire, in order that first the form itself may be obliterated; piece by piece grind it down, in order that little by little it may be consumed: cast it into the water, give to the people to drink! What is this but that the worshippers of the devil had become the body of the same? In the same manner as men confessing Christ become the Body of Christ; so that to them is said, "but you are the Body of Christ and the members." [1 Corinthians 12:27] The body of the devil was to be consumed, and that too by Israelites was to be consumed. For out of that people were the Apostles, out of that people the first Church....Thus the devil is being consumed with the loss of his members. This was figured also in the serpent of Moses. For the magicians did likewise, and casting down their rods they exhibited serpents: but the serpent of Moses swallowed up the rods of all those magicians. [Exodus 7:12] Let there be perceived therefore even now the body of the devil: this is what is coming to pass, he is being devoured by the Gentiles who have believed, he has become meat for the Ethiopian peoples. This again, may be perceived in, "You have given him for meat to the Ethiopian peoples," how that now all men bite him. What is, bite him? By reproving, blaming, accusing. Just as has been said, by way of prohibition indeed, but yet the idea expressed: "but if you bite and eat up one another, take heed that you be not consumed of one another." [Galatians 5:15] What is, bite and eat up one another? You go to law with one another, you detract from one another, you heap revilings upon one another. Observe therefore now how that with these bitings the devil is being consumed. What man, when angry with his servant, even a heathen, would not say to him, Satan? Behold the devil given for meat. This says Christian, this says Jew, this says heathen: him he worships, and with him he curses!...
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SUMMARY
Psalm 74:14, a poignant verse within a communal lament, vividly recounts God's decisive, historical victory over "Leviathan," a primeval monster symbolizing chaotic forces and formidable enemies. This past act of divine power, where God shattered the monster's heads and provided its remains as sustenance for His people in the wilderness, serves as a profound reminder of His sovereign control over all creation and His unwavering faithfulness to deliver and sustain His covenant people, even in their deepest distress.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 74:14 masterfully employs several literary devices to convey its powerful message. The most prominent is Metaphor, where "Leviathan" serves as a powerful symbol for chaotic forces, formidable enemies, or oppressive empires (most notably Egypt/Pharaoh). This allows the psalmist to evoke a sense of overwhelming threat while simultaneously magnifying God's power in overcoming it. Closely related is Allusion, specifically to the Exodus event. The phrase "people inhabiting the wilderness" is a direct and unmistakable reference to Israel's journey from Egypt, implying that God's defeat of "Leviathan" is a symbolic representation of His victory over Pharaoh at the Red Sea. The use of the plural "heads" could be seen as Hyperbole, exaggerating the monster's features to emphasize its monstrous nature and, by extension, the magnitude of God's triumph. Furthermore, the verse functions as a form of Parallelism (though not strictly syntactic), where God's past act of ordering chaos and providing for His people serves as a powerful precedent and plea for His continued intervention and provision in the present crisis.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates God's absolute sovereignty over all creation and His unwavering commitment to His covenant people. By recalling God's past triumph over "Leviathan," the psalmist anchors the hope of a suffering nation in the undeniable reality of God's power. This act is not merely a mythological feat but a theological statement: God is the one who establishes order from chaos, defeats the most formidable adversaries, and ensures the sustenance and survival of His chosen ones. It connects the cosmic battle for order with the historical deliverance of Israel, demonstrating that God's power is always exercised for the benefit of His people. In times of national devastation, the memory of God's past victories serves as a potent reminder that no enemy, no matter how overwhelming, is beyond His control, and no wilderness is too desolate for His provision.
REFLECTION AND APPLICATION
Psalm 74:14 offers profound encouragement for believers facing overwhelming challenges today. Just as God "brakest the heads of leviathan in pieces" and provided for His people in the wilderness, He remains sovereign over every "leviathan" in our lives—whether it be a seemingly insurmountable personal struggle, a pervasive societal injustice, a spiritual attack, or a global crisis. This verse reminds us that no power, no matter how chaotic, destructive, or formidable it appears, is beyond the control of our almighty God. When we find ourselves in a "wilderness" season—a period of desolation, uncertainty, or intense trial—we can look to God's past faithfulness, both in biblical history and in our own lives, as a firm foundation for our hope. He is not only capable of defeating our enemies but also committed to sustaining us through the most barren circumstances. Our faith is not in our own strength or the absence of opposition, but in the God who has consistently demonstrated His power to deliver and provide.
Questions for Reflection
FAQ
Is "Leviathan" a literal creature or symbolic?
Answer: In Psalm 74:14, "Leviathan" is primarily symbolic, representing powerful, chaotic forces or oppressive empires. While the imagery may draw from ancient Near Eastern myths of sea monsters, the biblical text demythologizes it, portraying Leviathan not as an independent deity or cosmic force, but as a creature entirely subject to God's absolute power. Here, it functions as a potent metaphor for any formidable enemy or chaotic power that stands in opposition to God's order and His people, most notably alluding to Pharaoh and Egypt, whom God decisively defeated during the Exodus.
How does this verse relate to the Exodus?
Answer: The phrase "and gavest him [to be] meat to the people inhabiting the wilderness" is a strong and widely accepted allusion to the Exodus event. God's defeat of Pharaoh and the Egyptian army at the Red Sea is symbolically depicted as the "breaking of the heads of leviathan." This victory directly paved the way for God's miraculous provision for the Israelites during their forty years in the wilderness, including manna, quail, and water, as described in Exodus 16. Thus, the verse connects God's cosmic victory over chaos with His historical deliverance and sustenance of His covenant people, demonstrating that His power is always exercised for their benefit.
CHRIST-CENTERED FULFILLMENT
Psalm 74:14 finds its ultimate fulfillment in Jesus Christ, the divine warrior who decisively conquered the ultimate "Leviathan"—sin, death, and the devil. The Old Testament accounts of God's triumph over chaotic forces and oppressive enemies foreshadow Christ's victory on the cross. Just as God "brakest the heads of leviathan in pieces," Christ, through His crucifixion and resurrection, "disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross" (Colossians 2:15). He came to "destroy the works of the devil" (1 John 3:8) and "deliver all those who through fear of death were subject to lifelong slavery" (Hebrews 2:14-15). Furthermore, the provision of "meat to the people inhabiting the wilderness" finds its spiritual parallel in Christ, who declared Himself to be the "bread of life" (John 6:35), offering eternal sustenance to all who believe. His victory over the spiritual forces of chaos and His ongoing provision for His people in the "wilderness" of this world ensure that we are not left without hope or sustenance, but are sustained by His very life and Spirit until His glorious return, when the ancient "dragon" (Revelation 12:9) will be finally and eternally bound and cast into the lake of fire (Revelation 20:10).