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Commentary on Psalms 74 verses 1–11
This psalm is entitled Maschil - a psalm to give instruction, for it was penned in a day of affliction, which is intended for instruction; and this instruction in general it gives us, That when we are, upon any account, in distress, it is our wisdom and duty to apply to God by faithful and fervent prayer, and we shall not find it in vain to do so. Three things the people of God here complain of: -
I. The displeasure of God against them, as that which was the cause and bitterness of all their calamities. They look above the instruments of their trouble, who, they knew, could have no power against them unless it were given them from above, and keep their eye upon God, by whose determined counsel they were delivered up into the hands of wicked and unreasonable men. Observe the liberty they take to expostulate with God (Psa 74:1), we hope not too great a liberty, for Christ himself, upon the cross, cried out, My God my God, why hast thou forsaken me? So the church here, O God! why hast thou forsaken us for ever? Here they speak according to their present dark and melancholy apprehensions; for otherwise, Has God cast away his people? God forbid, Rom 11:1. The people of God must not think that because they are cast down they are therefore cast off, that because men cast them off therefore God does, and that because he seems to cast them off for a time therefore they are really cast off for ever: yet this expostulation intimates that they dreaded God's casting them off more than any thing, that they desired to be owned of him, whatever they suffered from men, and were desirous to know wherefore he thus contended with them: Why does thy anger smoke? that is, why does it rise up to such a degree that all about us take notice of it, and ask, What means the heat of this great anger? Deu 29:24. Compare Psa 74:20, where the anger of the Lord and his jealousy are said to smoke against sinners. Observe what they plead with God, now that they lay under the tokens and apprehensions of his wrath. 1. They plead their relation to him: "We are the sheep of thy pasture, the sheep wherewith thou hast been pleased to stock the pasture, thy peculiar people whom thou art pleased to set apart for thyself and design for thy own glory. That the wolves worry the sheep is not strange; but was ever any shepherd thus displeased at his own sheep? Remember, we are thy congregation (Psa 74:2), incorporated by thee and for thee, and devoted to thy praise; we are the rod, or tribe, of thy inheritance, whom thou hast been pleased to claim a special property in above other people (Deu 32:9), and from whom thou hast received the rents and issues of praise and worship more than from the neighbouring nations. Nay, a man's inheritance may lie at a great distance, but we are pleading for Mount Zion, wherein thou hast dwelt, which has been the place of thy peculiar delight and residence, thy demesne and mansion." 2. They plead the great things God had done for them and the vast expense he had been at upon them: "It is thy congregation, which thou hast not only made with a word's speaking, but purchased of old by many miracles of mercy when they were first formed into a people; it is thy inheritance, which thou hast redeemed when they were sold into servitude." God gave Egypt to ruin for their ransom, gave men for them, and people for their life, Isa 43:3, Isa 43:4. "Now, Lord, wilt thou now abandon a people that cost thee so dear, and has been so dear to thee?" And, if the redemption of Israel out of Egypt was an encouragement to hope that he would not cast them off, much more reason have we to hope that God will not cast off any whom Christ has redeemed with his own blood; but the people of his purchase shall be for ever the people of his praise. 3. They plead the calamitous state that they were in (Psa 74:3): "Lift up thy feet; that is, come with speed to repair the desolations that are made in thy sanctuary, which otherwise will be perpetual an irreparable." It has been sometimes said that the divine vengeance strikes with iron hands, yet it comes with leaden feet; and then those who wait for the day of the Lord, cry, Lord, lift up thy feet; exalt thy steps; magnify thyself in the outgoing of thy providence. When the desolations of the sanctuary have continued long we are tempted to think they will be perpetual; but it is a temptation; for God will avenge his own elect, will avenge them speedily, though he bear long with their oppressors and persecutors.
II. They complain of the outrage and cruelty of their enemies, not so much, no, not at all, of what they had done to the prejudice of their secular interests; here are no complaints of the burning of their cities and ravaging of their country, but only what they had done against the sanctuary and the synagogue. The concerns of religion should lie nearer our hearts and affect us more than any worldly concern whatsoever. The desolation of God's house should grieve us more than the desolation of our own houses; for the matter is not great what becomes of us and our families in this world provided God's name may be sanctified, his kingdom may come, and his will be done.
1.The psalmist complains of the desolations of the sanctuary, as Daniel, Dan 9:17. The temple at Jerusalem was the dwelling-place of God's name, and therefore the sanctuary, or holy place, Psa 74:7. In this the enemies did wickedly (Psa 74:3), for they destroyed it in downright contempt of God and affront to him. (1.) They roared in the midst of God's congregations, Psa 74:4. There where God's faithful people attended on him with a humble reverent silence, or softly speaking, they roared in a riotous revelling manner, being elated with having made themselves masters of that sanctuary of which they had sometimes heard formidable things. (2.) They set up their ensigns for signs. The banners of their army they set up in the temple (Israel's strongest castle, as long as they kept closely to God) as trophies of their victory. There, where the signs of God's presence used to be, now the enemy had set up their ensigns. This daring defiance of God and his power touched his people in a tender part. (3.) They took a pride in destroying the carved work of the temple. As much as formerly men thought it an honour to lend a hand to the building of the temple, and he was thought famous that helped to fell timber for that work, so much now they valued themselves upon their agency in destroying it, Psa 74:5, Psa 74:6. Thus, as formerly those were celebrated for wise men that did service to religion, so now those are applauded as wits that help to run it down. Some read it thus: They show themselves, as one that lifts up axes on high in a thicket of trees, for so do they break down the carved work of the temple they make no more scruple of breaking down the rich wainscot of the temple than woodcutters do of hewing trees in the forest; such indignation have they at the sanctuary that the most curious carving that ever was seen is beaten down by the common soldiers without any regard had to it, either as a dedicated thing or as a piece of exquisite art. (4.) They set fire to it, and so violated or destroyed it to the ground, Psa 74:7. The Chaldeans burnt the house of God, that stately costly fabric, Ch2 36:19. And the Romans left not there one stone upon another (Mat 24:2), rasing it, rasing it, even to the foundations, till Zion, the holy mountain, was, by Titus Vespasian, ploughed as a field.
2.He complains of the desolations of the synagogues, or schools of the prophets, which, before the captivity, were in use, though much more afterwards. There God's word was read and expounded, and his name praised and called upon, without altars or sacrifices. These also they had a spite to (Psa 74:8): Let us destroy them together; not only the temple, but all the places of religious worship and the worshippers with them. Let us destroy them together; let them be consumed in the same flame. Pursuant to this impious resolve they burnt up all the synagogues of God in the land and laid them all waste. So great was their rage against religion that the religious houses, because religious, were all levelled with the ground, that God's worshippers might not glorify God, and edify one another, by meeting in solemn assemblies.
III. The great aggravation of all these calamities was that they had no prospect at all of relief, nor could they foresee an end of them (Psa 74:9): "We see our enemy's sign set up in the sanctuary, but we see not our signs, none of the tokens of God's presence, no hopeful indications of approaching deliverance. There is no more any prophet to tell us how long the trouble will last and when things concerning us shall have an end, that the hope of an issue at last may support us under our troubles." In the captivity in Babylon they had prophets, and had been told how long the captivity should continue, but the day was cloudy and dark (Eze 34:12), and they had not as yet the comfort of these gracious discoveries. God spoke once, yea, twice, good words and comfortable words, but they perceived them not. Observe, They do not complain, "We see not our armies; there are no men of war to command our forces, nor any to go forth with our hosts;" but, "no prophets, none to tell us how long." This puts them upon expostulating with God, as delaying, 1. To assert his honour (Psa 74:10): How long shall the adversary reproach and blaspheme thy name? In the desolations of the sanctuary our chief concern should be for the glory of God, that it may not be injured by the blasphemies of those who persecute his people for his sake, because they are his; and therefore our enquiry should be, not "How long shall we be troubled?" but "How long shall God be blasphemed?" 2. To exert his power (Psa 74:11): "Why withdrawest thou thy hand, and dost not stretch it out, to deliver thy people and destroy thy enemies? Pluck it out of thy bosom, and be not as a man astonished, as a mighty man that cannot save, or will not," Jer 14:9. When the power of enemies is most threatening it is comfortable to fly to the power of God.
"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.
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SUMMARY
Psalms 74:11 is a poignant and urgent communal lament, voiced amidst profound national devastation and the desecration of God's sanctuary. The psalmist, representing a suffering people, directly challenges God's apparent inactivity and perceived withdrawal, pleading for Him to unleash His formidable power. This verse encapsulates the agonizing tension between the reality of overwhelming suffering and the unwavering, though struggling, faith in God's ultimate sovereignty, His capacity to intervene, and His covenant faithfulness to His people and His own honor.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 74:11 masterfully employs several powerful literary devices to convey its urgent and deeply emotional message. The most prominent is the Rhetorical Question ("Why withdrawest thou thy hand..."), which is not posed to elicit information but to express profound distress, bewilderment, and a desperate plea. This question underscores the psalmist's agonizing struggle with God's perceived silence and apparent inactivity in the face of overwhelming national suffering. Anthropomorphism is heavily utilized, attributing human actions and body parts to God ("thy hand," "thy right hand," "thy bosom," "pluck it out"). This makes God's actions (or lack thereof) relatable and the plea more visceral and immediate, grounding the divine in human experience. The repetition and intensification from "hand" to "right hand" serves as a form of Emphasis or Intensification, highlighting the specific attribute of God's power—His most potent and active might—that the psalmist yearns to see unleashed. Finally, the entire verse functions as a powerful Lament, a genre of psalm that expresses profound sorrow, complaint, and petition to God in times of distress, often questioning divine justice or presence, yet ultimately rooted in a deep, if struggling, faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 74:11 stands as a profound testament to the biblical tradition of honest lament, demonstrating unequivocally that authentic faith does not preclude wrestling with God's apparent silence or inaction in the face of immense suffering. It courageously grapples with the tension between God's revealed power and His perceived withdrawal, a theological paradox that has challenged believers across generations. The psalmist's raw cry is not a sign of unbelief, but rather a deep, passionate expression of faith that God is indeed sovereign, omnipotent, and capable of intervention, even when His ways are inscrutable. This verse encourages believers to bring their raw emotions, their pain, their confusion, and their most difficult questions directly before God, trusting that He hears and that His character remains just and faithful, even when circumstances suggest otherwise. It underscores the vital importance of persistent prayer and the enduring hope in God's ultimate vindication of His name and the restoration of His people.
REFLECTION AND APPLICATION
Psalms 74:11 offers profound spiritual nourishment and validation for those navigating periods of intense suffering, injustice, or apparent divine silence. It grants permission, even encouragement, to voice our deepest anguish, bewilderment, and confusion directly to God. The psalmist's raw honesty reminds us that authentic faith is not a denial of pain or doubt, but a willingness to bring those very struggles into God's presence, believing that He is robust enough to handle our questions and compassionate enough to hear our cries. This verse teaches us the vital practice of persistent lament, urging us to continue appealing to God even when answers are slow in coming or His presence feels distant. It challenges us to hold onto the truth of God's power and unchanging character, even when our circumstances seem to contradict it, fostering a deeper trust that He will ultimately act in His perfect timing and according to His righteous purposes, vindicating His name and bringing about restoration.
Questions for Reflection
FAQ
Is it wrong to question God's actions or apparent inaction?
Answer: No, the Bible, particularly the Psalms and prophetic books, models and validates honest lament and questioning directed at God. The psalmist in Psalms 74:11, much like Job in the book of Job or the prophet Habakkuk (e.g., Habakkuk 1:2), brings his deepest confusion and pain before God. This is distinct from rebellious or cynical questioning; rather, it is an expression of profound faith that God is present, hears, and is capable of responding. It demonstrates a belief in God's sovereignty and a desperate desire for His intervention, even when His ways are inscrutable or His timing seems delayed.
What is the significance of the "right hand" of God in the Bible?
Answer: The "right hand" of God consistently symbolizes His active power, strength, authority, and often, salvation or deliverance. Throughout Scripture, it is associated with mighty acts, such as the deliverance of Israel from Egypt (e.g., Exodus 15:6), the establishment of His kingdom, and the triumph over enemies. It signifies God's executive power and His ability to bring about His purposes. When the psalmist pleads for God to "pluck out" His right hand, he is appealing for the full, irresistible manifestation of God's saving and conquering power to be unleashed.
CHRIST-CENTERED FULFILLMENT
Psalms 74:11, with its anguished cry for God to unleash His powerful "right hand" from a state of perceived inactivity, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While the psalmist laments God's apparent withdrawal, the New Testament reveals that God's "right hand" was never truly withdrawn, but was, in fact, perfectly at work in sending His Son. Jesus Christ is the very embodiment of God's active power and presence, the one through whom all things were created and are sustained (e.g., John 1:1-3, Colossians 1:15-17, Hebrews 1:3). The most striking fulfillment comes at the cross, where Jesus himself cried out, "My God, my God, why have you forsaken me?" (Matthew 27:46), echoing the lament of the psalmist and experiencing the ultimate perceived divine withdrawal on behalf of humanity. Yet, in that moment of deepest darkness, God's "right hand" was paradoxically most active, accomplishing the salvation of the world. The resurrection and ascension of Christ, where He is seated at the "right hand of God" (Psalm 110:1, Romans 8:34, Ephesians 1:20-23), demonstrate that God's power is not withdrawn but eternally active through His Son, who intercedes for us, reigns supreme, and will ultimately return to bring final justice and restoration. Thus, the desperate plea of Psalms 74:11 is answered in Christ, who is God's powerful hand stretched out for our redemption and ultimate triumph.