August 14, 2024
God wants your honest prayers.
Psalm 74
McKenzie White
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 74:12
Yet God my King is from of old,
working salvation in the midst of the earth.
Psalm 74
Arise, O God, Defend Your Cause
A Maskil 1 74:1 Probably a musical or liturgical term of Asaph.
1
O God, why do you cast us off forever?
Why does your anger smoke against the sheep of your pasture?
2
Remember your congregation, which you have purchased of old,
which you have redeemed to be the tribe of your heritage!
Remember Mount Zion, where you have dwelt.
3
Direct your steps to the perpetual ruins;
the enemy has destroyed everything in the sanctuary!
4
Your foes have roared in the midst of your meeting place;
they set up their own signs for signs.
5
They were like those who swing axes
in a forest of trees.
2
74:5
The meaning of the Hebrew is uncertain
6
And all its carved wood
they broke down with hatchets and hammers.
7
They set your sanctuary on fire;
they profaned the dwelling place of your name,
bringing it down to the ground.
8
They said to themselves, “We will utterly subdue them”;
they burned all the meeting places of God in the land.
9
We do not see our signs;
there is no longer any prophet,
and there is none among us who knows how long.
10
How long, O God, is the foe to scoff?
Is the enemy to revile your name forever?
11
Why do you hold back your hand, your right hand?
Take it from the fold of your garment
3
74:11
Hebrew from your bosom
and destroy them!
12
Yet God my King is from of old,
working salvation in the midst of the earth.
13
You divided the sea by your might;
you broke the heads of the sea monsters
4
74:13
Or the great sea creatures
on the waters.
14
You crushed the heads of Leviathan;
you gave him as food for the creatures of the wilderness.
15
You split open springs and brooks;
you dried up ever-flowing streams.
16
Yours is the day, yours also the night;
you have established the heavenly lights and the sun.
17
You have fixed all the boundaries of the earth;
you have made summer and winter.
18
Remember this, O LORD, how the enemy scoffs,
and a foolish people reviles your name.
19
Do not deliver the soul of your dove to the wild beasts;
do not forget the life of your poor forever.
20
Have regard for the covenant,
for the dark places of the land are full of the habitations of violence.
21
Let not the downtrodden turn back in shame;
let the poor and needy praise your name.
22
Arise, O God, defend your cause;
remember how the foolish scoff at you all the day!
23
Do not forget the clamor of your foes,
the uproar of those who rise against you, which goes up continually!
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 74:1–3 the sheep of your pasture. For God’s people as his sheep, see 79:13; 100:3. The terms purchased and redeemed are taken from Ex. 15:13, 16. Israel is God’s own people, for whom he has done great deeds in the past. This makes the current disaster (Ps. 74:3) all the more painful.
Ps. 74:4–8 Considering the importance that God himself has placed on the temple, it is horrific that the Gentiles have destroyed (profaned) it.
Ps. 74:9–11 It is puzzling that God has not sent a prophet to instruct his people while they are in such dire distress. It is even more puzzling why God allows the enemy to continue to revile his name.
Ps. 74:12–17 The next section recalls God’s mighty deeds from the past, in which he has worked salvation. These include the exodus from Egypt and the journey through the wilderness (vv. 12–15), and God’s creation and governance of the whole world (vv. 16–17). It is wrong for the Gentiles to disdain such a great God.
Psalm Ps. 74. This psalm, a community lament, is a cry of anguish over the destruction of the temple. It recounts God’s mighty deeds in the past, especially the exodus. Past events are the basis for this prayer: do not let the Gentiles scorn the God who has done such mighty things.
Ps. 74:18–23 The psalm goes on to plead with God, remember this. There is no appeal to the people’s merit. Rather, the appeal is have regard for the covenant and defend your cause.
Listen to the Podcast
Listen NowDive Deeper | Psalm 74
I've never been "good" at prayer. It doesn't come naturally to me. Seems like something a Christian shouldn't be admitting, right?
But God, in His grace, has taught me a lot through the gritty, honest, and beautiful prayers of the psalms. I'm reminded that prayer is an act of worship. That it glorifies God. And that it's a gift to come to the Father with my full heart. When I'm stuck, I return to Psalm 74 as a road map I can follow to seek God's will in my life.
1. Pray honestly.
Psalm 74:1-11 is full of genuine pain, grief, and confusion. The author even questions God and His timing. In my flesh, I can be afraid to pray the first half of this psalm. What does that tell me about my heart? It exposes my deeply rooted pride—that I desire to do things independently from God. But in reality, as a good Father does, He welcomes my weakness and desires my dependence on Him.
2. Remember God's character.
There's a pivot point in this psalm: the word yet (Psalm 74:12). That word is followed by a description of God's might, power, and provision. No matter the situation we face, we can still ourselves by remembering that God is "working salvation in the midst of the earth." If you're worried about His track record, just read verses 12-17.
3. Pray that God's will be done.
The author never appeals to his own goodness or works as a reason for God to rescue him. Instead, he appeals to that same powerful character of his "King from of old" (Psalm 74:12). He asks God to "have regard for the covenant" (Psalm 74:20) and to arise and defend His cause (Psalm 74:22). What a humble prayer! The reality is that God delights in running to the rescue of His repentant people. The entire narrative of Scripture is driven by that truth. This psalm's author didn't know the fullness of God's plan for the world's salvation at the time, but, friends, we do! There is salvation in the name of Jesus. May we never forget it!
This month's memory verse
Have I not commanded you? Be strong and courageous. Do not be frightened, and do not be dismayed, for the LORD your God is with you wherever you go.”
– Joshua 1:9
Discussion Questions
1. How are you neglecting to bring your full, honest self to the Father in prayer?
2. Psalm 74 is a lament following the destruction of the temple in Israel. Although this doesn't seem like something that could be a part of God's "plan," the psalmist still trusts God's authority. How are you struggling to trust God's timing right now? Take a minute to pray about it following the "road map" above.
3. The author of Psalm 74 makes a point to remind himself of God's mighty saving power. Today, we have the privilege of knowing the fullness of that salvific plan through the blood of Jesus. When is the last time you felt the truth of the gospel fall fresh on your heart—and what's one way you can live in light of that eternity-altering truth today?
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