Psalm 74 (73):1Meaning & Commentary from the Church Fathers

They are not unworthy like the tares, but may belong to the good seed (Matthew 3:12); they are not fractured branches but potentially the restored. For not everyone who descends from Israel is truly an Israelite (Romans 9:6). Consequently, some Israelites exist, just as it was stated of one, "Behold, an Israelite indeed, in whom is no deceit" (John 1:47). I do not limit our identification as Israelites to those of Abraham's lineage alone. The Apostle reached out to Gentiles when stating, "Therefore you are Abraham's offspring, heirs according to the promise" (Galatians 3:29). Hence, we are collectively Israelites, following the footsteps of our father Abraham's faith. As the Apostle affirms, "For I am an Israelite, of the seed of Abraham, of the tribe of Benjamin" (Romans 11:1). We must recognize that among those spoken of by the prophets, a remnant shall indeed be saved (Romans 9:27). Therefore, let us listen to the voice of this remnant in this psalm so that the synagogue, which received the Old Testament and focused on earthly promises, may convey its thoughts, even as its foundations tremble.

In another psalm attributed to Asaph, it states: “How good is God to Israel, to those who are pure in heart. But as for me, my feet had almost stumbled.” The question arises, from where had his feet faltered? He confesses that his foot almost slipped, feeling envy toward the wicked, observing the prosperity of those who do not worship God. He sought temporal joy based on the promises of the Old Covenant but noticed that it flourished among those unrighteous. He wrestled with the feeling of having served God in vain as he perceived no reward for his faithfulness. However, it was by God's sovereign will that we have learned from the Gospel that "the Law was given through Moses; grace and truth came through Jesus Christ" (John 1:17). If we contrast the Old and New Testaments, we see there are different sacraments and promises, although similar commandments prevail. An examination reveals that most teachings echoed by the Gospel had already been proclaimed by the Prophets. While the commandments remain consistent in calling us to serve God, the sacraments differ. Some sacraments offer salvation, while others point towards the Savior. The sacraments of the New Testament provide salvation, while those of the Old Testament foretold the coming of a Savior. Therefore, once you possess the fulfilled promise, why cling to what was promised when the Savior is now present? God, through the New Testament, has removed from His children lesser things akin to children's toys, intending to give them far greater treasures as they mature; He provided both the Law through Moses and the grace that came via Jesus Christ. Grace fulfills the love at the heart of the Law, while truth brings realization to the promises made. This is the epiphany that Asaph grasped.

In truth, all that was promised to the Jews has now been taken away. Where is their kingdom? Where is the Temple? Where is the Anointing? Where is their Priesthood? Where amongst them are the Prophets today? Since the prophesied One has come, these things are absent from that nation; they have lost their earthly belongings and have yet to seek after heavenly treasures. Therefore, do not hold tightly to earthly possessions, even if they are granted by God. Consider how, fearing the loss of earthly stability, they put to death the King of heaven. What resulted from this? They consequently lost those very earthly things as well; in the very location where they crucified Christ, they faced destruction, suffering at the time of His death, so they might learn the implications of their actions. When Jerusalem was razed, they were preparing to celebrate Passover, with thousands gathered in reverence. There, God avenged Himself through the agency of wicked individuals, causing many to perish and the city itself to fall. This is the grievance that Asaph voices in this psalm, expressing the simplicity of the human mind in distinguishing between earthly desires and heavenly aspirations, as well as differentiating between the Old and New Testaments. We are challenged to perceive the path we traverse, to identify what we ought to desire, what to abandon, and what to cherish. Thus, he begins with a poignant inquiry: “Why hast Thou cast us off, O God, to the end?” (Psalm 73:1). Cast off to the end in the context of the assembly, rightfully called the Synagogue. What is the reason for Your rejection, O God, even to the end? He poses this question not with blame but simply asking why and for what purpose this has occurred. What have You done, pushing us away to the end? What does “the end” signify? Perhaps it represents the conclusion of the world. Have You redirected us towards Christ, who is the ultimate goal for all who believe? (Romans 10:4). Why, O God, have You led us to the end? Your spirit is displeased with the sheep of Your flock. Why the displeasure with Your sheep, except for our attachment to earthly matters, failing to recognize the Shepherd?

The psalm states, "There is no prophet unto this, neither shall we know this" (Psalm 73:9). If the psalm does not pertain to either the Babylonians or the Macedonians, it clearly predicts the ultimate downfall of the Jews, which the Romans imposed upon them—after this, there was no recovery for them, as they were chastised for their transgressions against the Savior. Yet, the unimaginable mercy of the Lord is truly remarkable; in His foreknowledge of their rebellion, He endeavors to redirect them from iniquity by prophesying forthcoming tribulations. The very opening of the psalm emphasizes that this is the focus of the prophecy. "Hast thou denied every god to the end?" He did not condemn them to servitude for seventy years, as was the case with the Babylonians, nor for seven and a half years, according to Daniel’s prophecy regarding Antiochus; rather, He sentenced them to total destruction. "Thy fury is angry against the sheep of Thy fold." Your unwavering indignation towards Your flock remains constant.

Prior to this ultimate forsaking, He had previously removed His presence from the Jews, yet not to the fullest extent, for He had appointed specific periods of suffering through the prophets. The query "why" arises as a question of sorrow and discontent among the Jews. Didymus remarks that God severs the sinner who distances himself from Him, for He promises, "Whoever comes to Me I will never drive away." This rejection correlates with the degree of one’s transgressions, as it is stated, "According to the multitude of their wicked deeds cast them away." Origen elaborates that when our sins reach their peak, resulting in excessive offenses, God may bring about a complete rejection, beyond which there is no further rejection, yet He calls all back according to their repentance. Theodoret reflects that the term "why" signifies confusion: "Your wrath is placed upon the sheep of Your pasture." Often, wrath indicates the utmost intensity of anger; however, anger and rage can be viewed interchangeably. The phrase "Your fury was wrathful" suggests that You have extended Your anger towards us for a prolonged period, maintaining Your rage against the sheep of Your pasture. Didymus advises against misinterpreting God’s wrath as akin to human emotion. Such notions are utterly foolish! God's nature lacks human passions; rather, the stated words reflect the profound disgust that the flock of His people shall endure. The Shepherd is likened to the divine words imparted through the Spirit—such as the law and the prophets—by which He, as the Shepherd, guides the righteous into safety.

In verse one, the psalmist questions God, asking why He seems distant and why His wrath afflicts His chosen ones. The faithful, weighed down by malicious words, turn their gaze toward God, acknowledging their suffering as a result of His hand. They understand that if God were not displeased with them, He would not have allowed their foes to unleash such fury. With the conviction that their battle is not against mere mortals but rather rooted in the just will of God, they search for the origin of their troubles. They confess that the same God, who had granted them grace to live righteously, now appears to have abandoned them and withheld favor from His flock.

This sense of rejection and indignation is tied to human perception. In truth, God does not turn His back on His chosen ones; rather, He uses trials as corrective measures for their weaknesses. The feeling of punishment evokes a sense of divine anger, yet the Holy Spirit employs the notion of wrath to remind the faithful of their responsibilities. To secure God's mercy, they appeal to His covenant, which grants them a place among His children. By referring to themselves as the sheep of His fold, they invoke the blessed choice that separates them from the nations, a theme that is further elaborated in the following verse.

From the superscription, we learn that the psalm was authored by one of the descendants of Asaph. This musical lineage, tracing back to Asaph, who lived during David's time, continued to exist in Ezra's day as noted in 1 Ezra 2:41 and 3:10, as well as Nehemiah 7:45. It is likely that the psalm was composed soon after Nebuchadnezzar's devastation of Jerusalem and its temple. The psalmist appears to have resided in the Holy Land near the ruined city, belonging to the remnant of Judah—the few who chose not to flee to Egypt following Gedaliah’s death. The situation in the Holy Land was grievous; there were no signs of God's swift deliverance, and it appeared that the Lord would not retract His disciplinary actions against the people and the land. This leads to the psalmist's anguished plea: "Why hath God for ever (to the end) rejected his people?" (v. 1). The land of Palestine had once been a flourishing pasture, graciously provided by the Lord for His people, but now it was desolate as they were led away to Babylon.