| Psalm 74:1-23, God's Fact or Ours?
74:18 Remember how the enemy has mocked you, O LORD, how foolish people have reviled your name. In writing this song, Asaph, conveys not only the frustration of the Jews in his day but of countless millions over the centuries. These arae people who believe they have a claim or a right to the protection and blessing of God, but see no help from God whatsoever. To them, God seems to have forgotten His people and His promises. But it's really just the opposite. Israel had completely forgotten and forsaken covenant promises of faithfulness to God. They had turned their backs to Him. God was allowing the blasphemy against Him from the lips of Israel's Babylonian conquerors because Israel had already done so. As His people, their sins and idolatry had conveyed a blasphemous view of God already to the nations. God chose to let the corrupted tree to be pruned back to nearly nothing. But in the end, God knew they would rise again and produce the One, Jesus Christ, who would be a blessing to every nation and family on Earth (Gen. 12:1-3). Psalm 75:1-10, The Glory of God's Good Name
Praise and thanksgiving to God will in some way always be related to our awareness of what is represented in the name of God. We often say that a virtuous and trustworthy person has a "good name." God can definitely be referred to as having a "good name." In this Psalm, God is praised for His consistent faithfulness to judge all people fairly. As judge, He rightly will bring down the wicked just as surely as He will exalt those who are righteous. A righteousness manifested in humility. To live in light of the wondrous things contained in God's name will, in the end, determine our eternal destiny. Psalm 76:1-12, Man's Wrath Meets God's Glory
We are given here, as in Psalm 75, another aspect of what is represented in the name of God (v. 1). When Israel approached their battles with faith in God's power to enable them to fight victoriously, that is exactly what they experienced. God was seen to be a "great" God in the land of Israel. So obvious was the supernatural aspect of Israel's victories that even those who had fought against Israel, driven by wrath and anger, had to admit to the greatness of God. Israel's victory revealed what faith in God can do in real life. We would all be amazed at the glory of God that could be seen by the most ardent haters of God if we let our faith in God be the basis for how we face the great challenges of a fallen world. Psalm 77:1-20, God Hears!
This honest personal portrayal of a man in crisis is a priceless gift to anyone who seeks to discover God in their darkest hour. The fact is, trouble can and does fall upon many who believe in God. Faith in God does not remove trouble from our lives, but rather gives us access to God's intervention and strength to get through it. This process begins in honestly expressing our heartache and sorrow to God (v. 2-3), sometimes with only groans because no words can be found that express our deepest feelings and fears (v. 4). We will find ourselves asking hard questions about what we may have glibly believed but had never proven in our own lives. Everything in life seems to disappear but our search and deep meditation on questions that we must honestly answer: Will God turn His back on us? Will He be unfaithful to His promises? Would God exchange His grace and mercy for unending anger? (v. 5-9). We need not be afraid to ask such questions for we will find, as the psalmist did, that God will prove to be utterly faithful. We will in the end be left with a revelation of God's greatness and His wonder (v. 10-15). Although we may feel the most alone when our darkest hour engulfs us, we must in that time pursue God's light. For in that place, we will discover God's glory in a way that only pain can bring us to. | |||
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| Psalms 74:1-77:20 1 O God, why have You cast us off forever? 2 Remember Your congregation, which You have purchased of old, 3 Lift up Your feet to the perpetual desolations. 4 Your enemies roar in the midst of Your meeting place; 5 They seem like men who lift up 6 And now they break down its carved work, all at once, 7 They have set fire to Your sanctuary; 8 They said in their hearts, "Let us destroy them altogether." 9 We do not see our signs; 10 O God, how long will the adversary reproach? 11 Why do You withdraw Your hand, even Your right hand? 12 For God is my King from of old, 13 You divided the sea by Your strength; 14 You broke the heads of Leviathan in pieces, 15 You broke open the fountain and the flood; 16 The day is Yours, the night also is Yours; 17 You have set all the borders of the earth; 18 Remember this, that the enemy has reproached, O LORD, 19 Oh, do not deliver the life of Your turtledove to the wild beast! 20 Have respect to the covenant; 21 Oh, do not let the oppressed return ashamed! 22 Arise, O God, plead Your own cause; 23 Do not forget the voice of Your enemies; Psalm 75 To the Chief Musician. Set to "Do Not Destroy." A Psalm of Asaph. A Song. 1 We give thanks to You, O God, we give thanks! 2 "When I choose the proper time, 3 The earth and all its inhabitants are dissolved; 4 "I said to the boastful, 'Do not deal boastfully,' 5 Do not lift up your horn on high; 6 For exaltation comes neither from the east 7 But God is the Judge: 8 For in the hand of the LORD there is a cup, 9 But I will declare forever, 10 "All the horns of the wicked I will also cut off, Psalm 76 To the Chief Musician. On stringed instruments. A Psalm of Asaph. A Song. 1 In Judah God is known; 2 In Salem also is His tabernacle, 3 There He broke the arrows of the bow, 4 You are more glorious and excellent 5 The stouthearted were plundered; 6 At Your rebuke, O God of Jacob, 7 You, Yourself, are to be feared; 8 You caused judgment to be heard from heaven; 9 When God arose to judgment, 10 Surely the wrath of man shall praise You; 11 Make vows to the LORD your God, and pay them; 12 He shall cut off the spirit of princes; Psalm 77 To the Chief Musician. To Jeduthun. A Psalm of Asaph. 1 I cried out to God with my voice— 2 In the day of my trouble I sought the Lord; 3 I remembered God, and was troubled; 4 You hold my eyelids open; 5 I have considered the days of old, 6 I call to remembrance my song in the night; 7 Will the Lord cast off forever? 8 Has His mercy ceased forever? 9 Has God forgotten to be gracious? 10 And I said, "This is my anguish; 11 I will remember the works of the LORD; 12 I will also meditate on all Your work, 13 Your way, O God, is in the sanctuary; 14 You are the God who does wonders; 15 You have with Your arm redeemed Your people, 16 The waters saw You, O God; 17 The clouds poured out water; 18 The voice of Your thunder was in the whirlwind; 19 Your way was in the sea, 20 You led Your people like a flock | |||
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| Psalms 74:1-77:20 A contemplation of Asaph – Contemplation, or a maskil, was a type of song. It may mean a meditation on instruction. v. 1 O God, why have You cast us off forever? – The troubles of the nation have gone on for so long that, to the psalmist, it seems to be forever. Your anger smokes against the sheep of Your pasture – The inner contradiction for the poet is that God is supposed to be "shepherding" His people. v. 3 Lift up Your feet to the perpetual desolations – In other words, take a walk through these everlasting ruins and see for Yourself. v. 4 Your enemies roar in the midst of Your meeting place – Instead of psalms of praise, the enemy's victory shouts are to be heard in the sanctuary. They set up their banners for signs – The ensigns that the conquerors planted on the Temple mount are a sign of God's judgment of the nation. v. 5 They seem like men who lift up axes among the thick trees – The enemy troops hacked away at the pillars and paneling of the sanctuary like woodmen chopping down trees in the forest. v. 6 And now they break down its carved work, all at once, with axes and hammers. – The enemy soldiers tore down the beautiful lattice work with hatchets and axes. v. 7 They have defiled the dwelling place of Your name to the ground – The enemy completely profaned the sacred precincts of the temple. v. 8 They have burned up all the meeting places of God in the land – All other sanctuaries throughout the land have also been destroyed. v. 9 We do not see – The destruction of the nation by Babylon began a long period of exile in which Israel was often without spiritual direction and orientation. v. 10 O God, how long – The poet asks when God will reverse the fortunes of the nation and restore them? v. 11 Why – God seems to refuse to act on behalf of His people. v. 12 For God is my King from of old, working salvation in the midst of the earth – This is the turning point in the psalm. The poet's desperation changes to an affirmation of trust that God will rescue His people. from of old – from the most ancient past v. 13 You divided the sea by Your strength, You broke the heads of the sea serpents in the waters. – The Hebrew word for "sea" (yam) was also the name of the primordial sea-monster in Canaanite legend; the poet evokes the image of God shattering the creature's head to create order out of chaos. v. 14 You broke the heads of Leviathan in pieces…and gave him as food – The poet may be playing with the image of God feeding the shattered body of the sea-monster to His people in the desert. In other words, His power is so overwhelming that He can shatter their oppressors and take care of His people with the spoils. Verses 15-17 continue the string of praises. These verses now rehearse God's power as the Ruler of all creation: You rule over the waters and the desert; to You belongs the day and the night is Yours; You made the daylight and the sun; You lay down the boundaries of the earth and You establish the seasons. v. 18 In light of all this, Lord, remember Your people! – The enemy has mocked You and fools have reviled Your Name! v. 19 Oh, do not deliver the life of Your turtledove to the wild beast! – Israel is like a quiet dove in God's care. Do not forget the life of Your poor forever. – This is one of the earliest cases in the biblical tradition of calling those faithful to God His "poor" (see the Beatitudes, Luke 6:20; Matt. 5:3). v. 20 Have respect to the covenant – The psalmist appeals to God on the basis of His covenant promises to Israel. For the dark places of the earth are full of the haunts of cruelty – The land is filled with evil places where outrages take place. v. 21 Let the poor and needy praise Your name – Note again the identification of the "poor" with those faithful to God who seek to honor His Name. v. 22 Arise, O God, plead Your own cause – The dispute is really between God and the conquerors, not between them and Israel. Remember how the foolish man reproaches You daily – i.e., the arrogant captors denigrate the Name of God v. 23 the tumult of those who rise up against You increases continually – Day after day, the poet hears the constant insults and din of the proud conquerors and he begs God to put a stop to it. Psalm 75 Chief Musician – head of the singers' guild in the temple. Asaph – the chief Levite musician under King David. Psalms of Asaph – Later came to refer to the type of song. Set to Do not destroy – This was probably a well-known tune used in the temple. v. 1 wondrous works – These are the special actions of God that are "extraordinary." They are connected with His action in history as He redeems creation and brings it back to Himself. Your name is near – The name of God (HaShem, Heb.) is the expression of His character and power. The fact that His name is "near" assures us that He is active in the world. v. 2 the proper time – God has already set the moment for His judgment: for nations, societies and individuals. This happens both within the process of human history and will ultimately occur in His great judgment court at the end of the age. uprightly – Literally, straight or even. God's judgment is always fair and evenhanded. v. 3 dissolved – Melt away. The prophets used this term to describe the effects of God's judgment upon the earth when the very elements of the world are deconstructed. pillars – In Hebrew thinking, the "pillars of the earth" were what gave the earth stability and solidity. v. 4 lift up the horn – Probably refers to a shofar, a musical instrument made out of the horn of a ram. We still speak of someone "blowing their own horn." v. 5 A stiff neck – A picture of arrogance and an unteachable attitude. v. 6 exhaltation – public honor and recognition v. 7 puts down – humiliation, or publicly and openly setting a person in a lower place, bringing them low exalts – God is the one who gives ultimate recognition to our lives. He is clearly the final judge of human actions and motives and He will judge on the basis of a standard of absolute truth and integrity. v. 8 in the hand of the Lord – The image is of God holding a carafe of wine (His judgment on evil), which He alone can pour out into the cup. red – the wine is fully fermented and bubbling, completely matured fully mixed – God's judgment will come when it is completely developed and suitable. At that point, he "pours it out". (v. 2; God chooses "the proper time" for His judgment). God patiently gives individuals and nations numerous opportunities to change direction and turn to Him before He rings down the curtain of final judgment. In Genesis 15:16 God told Abraham that His judgment on the Canaanite nations would not take place until their sin had "reached its full measure". dregs – The sediment left at the bottom of the glass. the wicked of the earth shall drain and drink down – There is no avoiding the totality of God's judgment on evil except through His appointed sacrifice for sin, Jesus. v. 9 declare forever – The singer reflects on the certainty of God's fairness and judgment and "sings praises" to Him. v. 10 all the horns of the wicked…the horns of the righteous – God's judgment will leave no one out. Psalm 76 Title: Chief Musician – head of the singers' guild in the temple. stringed instruments – refers to the musical instrument to be used or to the mode of song Asaph – The chief Levite musician under King David. "Psalms of Asaph" later came to refer to the type of song. a song – written for a choir v. 1 in Judah is God known – Genuine, intimate, personal knowledge of God is possible only when and where He makes Himself known. His name is great in Israel – The name of God is the expression of His character and power. His revelation of Himself to Abraham, Isaac and Jacob, and to the Jewish people, is the foundation of faith in Jesus. v. 2 in Salem – This is a play on words in Hebrew. Salem means "peace" but it also makes up part of the name Jeru-salem. tabernacle – a "covered dwelling;" like a tent or lean-to dwelling place – habitation; where one lives Zion – a poetic name for Jerusalem v. 3 He broke the arrows…shield and sword of battle – God's presence brought peace (see v. 2) by His actively defeating the enemies of His people. v. 4 glorious – "shining like the sun" excellent – "majestic" mountains of prey – probably the huge pile of shining gold and silver spoils that was taken from the enemy v. 5 stouthearted – mighty warriors sleep – the "sleep" of death none…have found the use of their hands – In English, we would say that the attackers could not "lift a finger" against God's people. v. 6 at Your rebuke – God's judgment was decisive, not the measures taken by the defenders of the city. chariot – Teams in chariots or war-wagons were usually made up of three or more soldiers: the driver, the archer or swordsman, and the shield-holder. horse – in the ancient Near East, chariots were usually pulled by one horse, occasionally two. The cavalry was made up of archers on horseback. v. 7 You are to be feared – The appropriate response in the presence of God's majesty is reverence and awe. in Your presence – before your face (Heb.) angry – God's anger is directed at that which destroys His beloved creation. v. 8 heard from heaven – may refer to the sound of thunder when God intervened in the battle v. 9 when God arose to judgment – An awesome image: God stands up from His throne to deliver His people and execute judgment on evil. the oppressed of the earth – those who are being unjustly humiliated v. 10 wrath of man – In spite of everything, human anger and rebellion will ultimately result in praise for God's justice and righteousness. v. 11 vows – Offerings and peace offerings were brought to the temple to express thankfulness to God and respect for Him. v. 12 princes – the military commanders awesome – When God "stands up" in judgment, He is terrifying to any powers that oppose Him. Psalm 77 Jeduthun – The Levite who was the ancestral head of one of the three temple choirs. One of the choirs was later named after him. He is cited in the title of Psalm 39, 62, and 77, either as the composer or, more likely, his name referred to the choir that was to sing them. Psalm – or melody Asaph – the chief Levite musician under King David. "Psalms of Asaph" later came to refer to the type of song. v. 1 I cried out to God…I cried…– This phrase expresses the amazement of the psalmist that God would listen to HIM! Literally translated, "My voice – to God – I cry for help! My voice – to God! And He gave ear – TO ME!" He gave ear – The Jewish writers of Scripture delighted in using vivid concrete expressions of how God is the living God, who is really there for His creation and His people. v. 2 the day of my trouble – The poet is not complaining about life in general; he is burdened very personally. "My" individual and very personal distress, affliction, or adversity is what I need to take before God. I sought the Lord – The fitting response to trouble in our lives is to go to God for counsel and help before we seek other aid. my hand was stretched out – to ask God for help and aid my soul refused to be comforted – The poet was unwilling to accept any secondary comfort; only God could satisfy his heart. v. 3 I remembered God, and was troubled – The psalmist recalls the past brightness of life with God and was disturbed by the contrast to his own present situation and the condition of his people. troubled – groaned I complained – mused and pondered (Heb.) my spirit was overwhelmed – The "spirit" in this case refers to the decision-center or core of our mind and life; his depression was so deep for the poet that he could not make decisions or act to help himself. v. 4 you hold my eyelids open – even sleep was not possible I cannot speak – It was hard to even carry on normal conversations. v. 5 I have considered the days of old… – images rose up of former times v. 6 I call to remembrance my song in the night – Things used to be different; when the night was not a time for sorrow, but for songs and gladness. v. 7 Will the Lord cast off forever? – God's people were under His judgment and asked: Will we, His people, be "nauseating" to Him forever? be favorable – to take pleasure in someone or something. v. 8 mercy – chesed (Heb.) God's steadfast kindness and covenant love Has His promise failed – The promises God had spoken to Israel no longer seemed to be in effect. forever – to generation and generation (Heb.). This was not a short-term setback; the nation was flat on its back. v. 9 Has God forgotten to be gracious? – God seemed to pay no attention to what He had promised to do for Israel. shut up – Has God in anger closed or choked off the tender feelings He previously had toward His people? v. 10 This is my anguish – This is the heart of the psalmist's problem. the years of the right hand of the Most High – The singer looks back at the time when God protected and blessed His people. v. 11 I will remember – The prophets often warned Israel not to forget what God did for Israel but to remember His acts of mercy. This is the turning point in the psalm, when the poet began to consciously remember what God had done. the works of the Lord – The psalmist focused on the specific deeds God has done for His people. Your wonders of old – God's extraordinary acts in history v. 12 I will meditate – Meditation for Israel was not a non-rational emptying of the mind, but concrete, clear focus on God, who He is, and what He has done. talk – True biblical meditation does not end in self-isolation but leads ultimately to other people and shared witness of who God is and His worthiness. v. 13 Your way, O God – "My thoughts are not your thoughts, nor are your ways My ways, says the LORD. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts" (Is. 55:8-90. is in the sanctuary – God's ways and thoughts are holy. They are not corrupted by self-interest and polluted by injustice and unrighteousness. He always acts consistently with His character of love, mercy and holiness. who is so great as…God? – No so-called "god" or created thing is like the Living God. v. 14 You are the God who does wonders – God is identified by the wonderful things He does for His people. At the beginning of the Ten Commandments, for instance, He declares: "I am the Lord your God, who brought you out of Egypt, out of the land of slavery." (Ex. 20:2) among the peoples – God's works are not "private" affairs v. 19 Your way was in the sea, Your path in the great waters – The singer ties the psalm together here: God's ways are holy (v. 13) and He shows this through His "way" of saving His people through the sea. Your footsteps were not known – Even though Israel could not see God's "footprints," it is clear that He was with them all along. v. 20 You led Your people like a flock – After meditating on God's faithfulness and His historical acts in saving His people, the poet realizes that the huge contradictions and problems he sees do not cancel out the fact that God still preserves and guides him and all Israel like a shepherd takes care of the flock. | |||
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| I cried out to God with my voice—To God with my voice; And He gave ear to me. –Psalm 77:1 Nothing can be more precious or sacred, Lord, that to know that You listen and have given us Your ear to hear our deepest burdens, praises, fears, and sins. May we not waste the privilege today, God. Let us speak the truth of our hearts to You. | |||
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74:1 
A Contemplation of Asaph.
Senior High Summer Camp
