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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.
"Lift up Your hand upon their pride at the end" [Psalm 74:3]. As You repelled us at the end, so "lift up Your hand upon the pride of them at the end." The pride of whom? Of those by whom Jerusalem was overthrown. But by whom was it, but by the kings of the Gentiles? Well was the hand of Him lifted up upon the pride of them at the end: for they too have now known Christ. "For the end of the Law is Christ for righteousness to every one believing." [Romans 10:4] How well does he wish for them! As if angry he is speaking, and he is seeming to speak evil: and O that there would come to pass the evil which he speaks: nay now in the name of Christ that it is coming to pass let us rejoice. Now they holding the sceptre are being made subject to the Word of the Cross: now is coming to pass that which was foretold, "there shall adore Him all the kings of the earth, all nations shall serve Him." Now on the brows of kings more precious is the sign of the Cross, than the jewel of a crown. "Lift up Your hand upon the pride of them at the end. How great things has the enemy of malice wrought in Your holy places!" In those which were Your holy places, that is, in the temple, in the priesthood, in all those sacraments which were at that time. In good truth the enemy at that time wrought. For the Gentiles at that time who did this, were worshipping false Gods, were adoring idols, were serving demons: nevertheless they wrought many evil things on the Saints of God. When could they if they had not been permitted? But when would they have been permitted, unless those holy things, at first promised, were no longer necessary, when He that had promised was Himself holden? Therefore, "how great things has the enemy of malice wrought in Your holy places!"
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SUMMARY
Psalms 74:3 is a poignant communal lament, a desperate and urgent plea addressed to God, imploring Him to actively witness the catastrophic and enduring desolation of His sanctuary—the Temple—at the hands of a ruthless enemy. This verse encapsulates the profound anguish and spiritual trauma of a people whose most sacred space, symbolizing God's very presence and covenant relationship with them, has been wickedly defiled and utterly destroyed, serving as a fervent call for divine remembrance and intervention.
CONTEXT
Literary Context: Psalm 74 is a Maskil, a psalm of instruction or contemplation, traditionally attributed to Asaph. It is situated within Book II of the Psalter (Psalms 42-72), a section often characterized by themes of national distress, divine kingship, and communal lament. This particular psalm stands out as one of the most vivid and extended laments in the Psalter, detailing the systematic destruction and desecration of the Temple. The verses immediately preceding Psalms 74:3 describe the enemy's tumultuous entry and their brazen establishment of their own standards within the assembly (Psalms 74:4), while subsequent verses graphically elaborate on the destruction of the sanctuary's ornate carvings and the burning of the holy place (Psalms 74:5-8). The psalmist's impassioned cry in verse 3 is a direct, visceral response to this horrific scene, urging God to personally observe the devastation and act.
Historical & Cultural Context: The overwhelming scholarly consensus identifies the historical backdrop of Psalm 74 as the destruction of the First Temple in Jerusalem by the Babylonian army in 586 BC, an event meticulously recorded in 2 Kings 25 and Jeremiah 52. For ancient Israel, this was far more than a mere military defeat; it represented a profound theological crisis. The Temple was not just a building; it was the perceived dwelling place of Yahweh, the epicenter of their worship, the embodiment of their national identity, and the tangible sign of God's covenant presence among them. Its destruction, coupled with the cessation of sacrifices and the perceived silence of prophetic revelation (Psalms 74:9), signified an unimaginable catastrophe. The phrase "perpetual desolations" underscores the enduring ruin and the inability to resume prescribed worship, leaving an indelible scar on the nation's spiritual and physical landscape, challenging their fundamental understanding of God's power, faithfulness, and immanence.
Key Themes: Psalms 74:3 significantly contributes to several overarching themes within Psalm 74 and the broader biblical narrative. Firstly, it powerfully articulates the theme of Divine Absence and Presence, as the psalmist pleads for God to "lift up His feet" and witness the desolation, reflecting a deep sense of perceived divine distance or inaction in the face of immense suffering. Secondly, it exemplifies the theme of Lament and Petition, demonstrating how the community, in its deepest pain and confusion, brings its grievances and questions directly to God, appealing to His character and covenant promises. Thirdly, the declaration that "the enemy hath done wickedly in the sanctuary" underscores the theme of Sacrilege and Defilement, portraying the enemy's actions not merely as military conquest but as a direct, blasphemous affront to God's holiness and honor. This desecration of the holy place is a recurring and agonizing lament in post-exilic literature, echoing the sorrow found in passages like Lamentations 2:7. Finally, through its raw expression of pain, the psalm implicitly raises the theme of God's Sovereignty and Justice, holding onto the hope that despite the current devastation, God remains in control and will ultimately act to defend His name and His people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 74:3 employs several powerful literary devices to convey its urgent plea and profound sorrow. Anthropomorphism is central, as God is depicted with human attributes—"lifting His feet"—to convey the psalmist's desperate desire for God to actively respond to the crisis. This makes the divine intervention more tangible and immediate in the petitioner's mind, urging God to "come and see" with the intent to act. Hyperbole is present in the phrase "perpetual desolations," emphasizing the overwhelming and seemingly irreversible nature of the destruction, even though the psalmist ultimately trusts in God's power to reverse it. The entire psalm, including this verse, is a prime example of Lament, a genre of prayer that expresses profound sorrow, suffering, and a fervent plea for divine help, often questioning God's apparent inaction or silence in the face of overwhelming evil. Finally, a subtle yet effective Parallelism exists between "the perpetual desolations" and "all that the enemy hath done wickedly in the sanctuary," where the latter phrase elaborates upon and specifies the cause and location of the former, thereby reinforcing the gravity of the sacrilege and the depth of the people's suffering.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 74:3 powerfully articulates the agony of a people whose spiritual center has been shattered, raising profound questions about God's presence, power, and covenant faithfulness in the face of overwhelming evil. It underscores the deep theological significance of the Temple as the tangible symbol of God's dwelling among His people and the profound blasphemy inherent in its desecration. The psalmist's cry is not merely for physical restoration but for God to reassert His sovereignty and honor, reminding Him of His promises and His character. This lament serves as a model for believers to bring their deepest pain, confusion, and even anger directly to God, trusting that even in apparent divine silence, He hears and will ultimately act according to His righteous character and redemptive plan.
REFLECTION AND APPLICATION
Psalms 74:3 offers a profound template for navigating times of deep spiritual and communal distress. When we witness "perpetual desolations" in our world—whether it be the decay of moral standards, the persecution of the church, the desecration of truth, or the systemic breakdown of justice—this verse invites us to bring our lament directly to God. It encourages us to be brutally honest about the pain, confusion, and even anger we experience, urging God to "lift up His feet" and actively intervene. This is not a sign of weak faith, but a robust, biblical expression of profound trust that God is sovereign, that He sees, and that He cares deeply for His creation and His people. It reminds us that even when evil seems to triumph and sacred spaces (whether physical places of worship or the spiritual integrity of individuals and communities) are defiled, our ultimate hope rests in God's unchanging character and His promised restoration. Our persistent prayers, even cries of lament, are a vital act of faith, reminding us and God of His ultimate reign and His unwavering commitment to justice and redemption.
Questions for Reflection
FAQ
What does "Lift up thy feet" mean in this context?
Answer: "Lift up thy feet" (Hebrew: harēm pəʿāmeyḵā) is a powerful anthropomorphic plea, meaning the psalmist is asking God to actively and deliberately move, to "step forward," and to personally witness the immense desolation of His sanctuary. It's an urgent call for God to cease His apparent inaction and to engage with the reality of the destruction, implying a desire for divine intervention and judgment against the perpetrators. It's a way of saying, "Come and see, God, and then act!" This vivid imagery conveys the psalmist's desperate longing for God to manifest His presence and power in the face of overwhelming devastation.
Why is the destruction of the "sanctuary" so significant in this psalm?
Answer: The "sanctuary" refers specifically to the Temple in Jerusalem, which was the physical embodiment of God's dwelling place among His people and the heart of Israel's worship and covenant relationship with Yahweh. Its destruction by the enemy was not merely a military defeat but a profound theological crisis. It represented the defilement of God's holy name, the cessation of covenant worship, and a direct challenge to Israel's understanding of God's power and faithfulness. The enemy's actions in the sanctuary were considered an act of profound blasphemy and sacrilege, directly assaulting God's honor and presence. This is why the psalmist emphasizes the "wickedness" of these actions, as seen in other laments over the defiled holy place, such as Lamentations 2:7 and Psalms 79:1.
CHRIST-CENTERED FULFILLMENT
While Psalms 74:3 laments the physical destruction of the Old Testament Temple, its cry for divine intervention in the face of desecration finds its ultimate fulfillment and profound transformation in Christ. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," referring to the temple of His body (John 2:19-21). The ultimate "desecration" was not a physical building, but the pervasive sin that separated humanity from God, culminating in the crucifixion of the very Son of God. Yet, through His sacrificial death and glorious resurrection, Christ became the new and perfect Temple, the true dwelling place of God among humanity, making direct and unhindered access to the Father possible (Hebrews 9:11-14). The "wickedness in the sanctuary" of Psalms 74 foreshadows the ultimate assault of evil against God's perfect dwelling—His incarnate Son—but Christ's triumph over death means that the "perpetual desolations" of sin, death, and separation are decisively overcome. In Him, believers become living stones, part of a spiritual house (1 Peter 2:5), a new sanctuary where God's Spirit dwells, awaiting the day when there will be no need for a physical temple in the New Jerusalem, for "the Lord God Almighty and the Lamb are its temple" (Revelation 21:22). Thus, the lament for a defiled and destroyed sanctuary is ultimately answered by the perfect, eternal, and indestructible sanctuary found in Christ and His everlasting kingdom.