Exegetical and Hermeneutical Commentary of Psalms 74:22
Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily.
22, 23. A final appeal. Elsewhere the Psalmist prays ‘plead my cause’ (Psa 43:1), but Israel’s cause is God’s cause: His honour is at stake.
the foolish man ] The fool, the members of ‘the foolish people,’ Psa 74:18. The Targ. paraphrases, “the reproach of thy people from the foolish king,” but there is nothing to shew that this meant Antiochus rather than Nebuchadnezzar. daily ] All the day (R.V.).
Fuente: The Cambridge Bible for Schools and Colleges
Arise, O God – As if God were now insensible to the wrongs and sufferings of his people; as if he were inattentive and indisposed to come to their help. See the notes at Psa 3:7.
Plead thine own cause – literally, Contend thine own contention. That is, Maintain a cause which is really thine own. Thine own honor is concerned; thine own law and authority are assailed; the war is really made on thee. This is always the true idea in the prayers which are offered for the conversion of sinners, for the establishment of truth, and for the spread of the Gospel in the world. It is not originally the cause of the church; it is the cause of God. Everything in regard to truth, to justice, to humanity, to temperance, to liberty, to religion, is the cause of God. All the assaults made on these, are assaults made on God.
Remember how the foolish man reproacheth thee daily – Constantly. He does not cease. The word foolish refers to the wicked. The idea is, that the wicked constantly reproach God – either by their language or their conduct; and this is a reason for calling on him to interpose. No better reason for asking his interposition can be given, than that such conduct is a real reproach to God, and reflects on his honor in the world.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. Plead thine own cause] Thy honour is concerned, as well as our safety and salvation. The fool-the idolater, reproacheth thee daily – he boasts of the superiority of his idols, by whose power, he asserts, we are brought under their domination.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Plead thine own cause; maintain thy honour, and worship, and service against those that reproach thee, as it here follows, and was noted before, Psa 74:10,18. As we are reviled and persecuted for thy sake, so thou art injured in all our wrongs.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22, 23. (Compare Psa 3:7;Psa 7:6). God hears the wicked totheir own ruin (Gen 4:10; Gen 18:20).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Arise, O God, plead thine own cause,…. The church’s cause being the cause of God; and therefore she desires that he would arise and exert himself, and take vengeance on his and her enemies: this is an interesting argument, and a forcible one:
remember how the foolish man reproacheth thee daily; this being so frequently repeated, as in Ps 74:10, shows how much the name and glory of God lay near her heart; the Targum is,
“remember the reproach of thy people by a foolish king all the day;”
perhaps the man of sin is meant, the king of the locusts, and angel of the bottomless pit.
Fuente: John Gill’s Exposition of the Entire Bible
22. Arise, O God! plead thy cause. The pious Jews again supplicate God to ascend into his judgment-seat. He is then said to arise, when, after having long exercised forbearance, he shows, in very deed, that he has not forgotten his office as judge. To induce him to undertake this cause the more readily, they call upon him to maintain his own right. Lord, as if they had said, since the matter in hand is what peculiarly concerns thyself; it is not time for thee to remain inactive. They declare, at the same time, how this was, in a special sense, the cause of God. It was so, because the foolish people daily cast reproaches upon him. We may here again translate the word נבל, nabal, the worthless people, instead of the foolish people. The wickedness charged against the persons spoken of is aggravated from the circumstance, that, not content with reproaching God on one occasion, they continued their derision and mockery without intermission. For this reason, the faithful conclude by invoking God that he would not forget such heaven-daring conduct in men who not only had the audacity to reproach his majesty, but who fiercely and outrageously poured forth their blasphemies against him. They seemed, it is true, to do this indirectly; but, as they despised God, it is asserted that they rose up against him with reckless and infatuated presumption, after the manner of the Giants of old, and that their haughtiness was carried to the greatest excess.
Fuente: Calvin’s Complete Commentary
(22, 23) These verses show that the psalm was actually composed amidst the dark days it describes. It ends in expostulatory prayer, with as yet no brighter gleam of hope than prayer itself impliesand that when seemingly directed to deaf ears.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Thine own cause Again the issue is urged as between Jehovah and the gods of the heathen, and the “cause” is thrown upon him. The chastened importunity of the prayer closes with a tone of subdued and plaintive appeal.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 628
GODS INTEREST IN HIS PEOPLE
Psa 74:22. Arise, O God! plead thine own cause.
NO one can have ever heard or read the account given us of Abrahams intercession for Sodom, without being struck with the condescension of God in suffering a poor sinful worm so to urge his requests as to make every fresh concession an occasion of still larger demands. Yet, methinks, the petition offered in my text is incomparably more bold than perhaps any other that was ever offered by fallen man.
In unfolding this petition, I will shew you,
I.
That there is an identity of interests between God and his people
This the psalm before us clearly proves
[Great was the distress of Gods people at the time it was written: they appear to have been forsaken of their God, and delivered over into the hands of their enemies. But the writer speaks, throughout the psalm, as if their cause was Gods; and calls upon God to take it up altogether as his own: O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture? Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this Mount Zion, wherein thou hast dwelt [Note: ver. 1, 2.]! Have respect unto the Covenant [Note: ver. 20.]. Arise, O God! plead thine own cause. Who would imagine that this is the address of a sinner imploring mercy for himself and for his people? Yet such it is: and this clearly proves that God considers his peoples cause as his own, and their interests as identified with his.]
The whole Scriptures also speak to the same effect
[When the people murmured against Moses, he warned them that their murmuring was not against him, but against God himself [Note: Exo 16:8.]. When the people of Israel desired to have no longer a judge, like Samuel, but a king, like other nations around them, Samuel told them, that it was not him that they had rejected, but God [Note: 1Sa 8:7.]. The Prophet Zechariah confirms this, in terms peculiarly strong and energetic, when he represents God as saying to his oppressed people, He that toucheth you, toucheth the apple of mine eye [Note: Zec 2:8.]. Our blessed Lord and Saviour speaks to the same effect; and so identifies himself with his people, that, whether they be benefited or injured, he considers it as done to himself. Is any poor servant of his clothed or fed or visited, Christ says, In doing it to him, ye did it to me [Note: Mat 25:40.]. On the other hand, is any one of them oppressed, Christ feels the stroke as inflicted on himself: Saul, Saul, why persecutest thou me [Note: Act 9:4.]?]
This being clear, I proceed to shew,
II.
Whence this identity arises
It arises,
1.
From the relation in which they stand to God
[In the psalm before us this is strongly marked. The Jewish nation being his sheep, his congregation, his inheritance, was a reason why he should consider their cause as his own. The whole people of Israel were accounted by God as his portion and inheritance, and the more religious part of them as his peculiar treasure and his jewels. Yea, he accounted himself as their Father, and them as his children. Now, is there a parent in the universe who, if his child were injured, would not account the injury as done to himself? We wonder not, then, that God should regard his childrens cause as identified with his own.]
2.
From the union which subsists between them and the Lord Jesus Christ
[They have been bought with the precious blood of Christ, who therefore considers them as his own [Note: 1Co 6:20.]. And how near their union with him is, may be seen by the images under which it is described. He is the foundation on which they stand [Note: 1Pe 2:4-5.], and consequently one with the superstructure built upon him. He is the Husband of his Church, and therefore one with his spouse [Note: Eph 5:32.]. But the union is far closer than this: for He is the vine, and they are the branches, vitally united to him, and deriving all their sap and nourishment from him [Note: Joh 15:4-5.]. But neither does that come up to the full idea of our union with him: for we are members of his body, even of his flesh and of his bones [Note: Eph 5:30.], yea, and are also one Spirit with him [Note: 1Co 6:17.], he being the very life that liveth in us [Note: Col 3:4 and Gal 2:20.]. In fact, there is no union with which it can be compared, but that which exists between the Father and Christ [Note: Joh 17:21.]: and hence St. Paul calls the collective members of his body by the very name of Christ: As the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ [Note: 1Co 12:12.]; that is, so also is the Church of Christ, which is so identified with him, that it may well bear his very name. How can it be, then, but that he should make our cause his own?]
3.
From the connexion which there is between their prosperity and his glory
[When God threatened to extirpate Israel for their heinous provocations, Moses urged on God the consideration of his own glory, which would suffer, if that threat were carried into execution [Note: Exo 32:11-13. Num 14:13-16.]. On the other hand, Gods honour is represented as greatly advanced by their welfare. If they flourish as trees of righteousness, the planting of the Lord [Note: Isa 61:3.], and bring forth much fruit, God is glorified [Note: Joh 15:8.]. Hence, in the book of Psalms, this consideration is urged with earnest importunity as a plea for speedy and effectual relief: Help us, O God of our salvation, for the glory of thy name; and deliver us, and purge away our sins for thy names sake. Wherefore should the heathen say, Where is their God [Note: Psa 79:9-10.]? In a word, as children by their conduct may reflect either honour or disgrace upon their parents according as that conduct may deserve, so God himself participates in the honour or disgrace of his people; being blasphemed, when they violate their duty [Note: Rom 2:4.]; and lauded, when they approve themselves faithful in the discharge of it [Note: 1Pe 4:14.].]
This point being clear, let us consider,
III.
The use which we should make of it in our addresses at the throne of grace
We should plead with God precisely as the Psalmist does in the words of our text. Whatever be the pressure under which we labour, whether it be from men or devils, we shall do well in offering up this prayer, Arise, O God, and plead thine own cause.
[Let us suppose a person bowed down with a sense of sin, and an apprehension of Gods heavy displeasure: Is that a case wherein this plea may be urged? Yes, assuredly; for so it was urged by the Church of old, in language peculiarly strong, and, I had almost said, presumptuous: We acknowledge, O Lord, our wickedness, and the iniquity of our fathers: for we have sinned against thee. Do not abhor us, for thy names sake; do not disgrace the throne of thy glory: remember, break not thy covenant with us [Note: Jer 14:20-21.]. Precisely thus, however, may we also address the Father of mercies: for he has covenanted to receive all who come to him humbly in his Sons name; and if he should cast out one, he would violate his covenant, and disgrace the throne of his glory In like manner, if we are suffering under persecution, we may come to God in this very manner, and entreat him to plead his own cause: Plead my cause, O Lord, with them that strive with me: fight thou against them that fight against me. Take hold of shield and buckler, and stand up for mine help: draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation .. This thou hast seen, O Lord; keep not silence: O Lord, be not thou far from me! Stir up thyself, and awake to my judgment, even unto my cause, my God, and my Lord [Note: Psa 35:1-3; Psa 35:22-23.]. There can be no situation whatever, where this plea is not proper; nor any in winch it shall not prevail, if it be offered in humility and faith ]
1.
A word of caution, however, may not be unseasonable
[It may be supposed, that, whilst we thus consider God as engaged to help us, we are at liberty to sit down in sloth and inactivity. But God will help those only who endeavour, as far as they are able, to help themselves. Hence, when the Church of old cried to him, Awake, awake, O arm of the Lord! awake as in the ancient days, in the generations of old! he replied, Awake, awake, stand up, O Jerusalem! and again, Awake, awake, put on thy strength, O Zion [Note: Isa 51:9; Isa 51:17; Isa 52:1.]! The paralytic, notwithstanding his impotence, endeavoured to put forth his arm; and in that effort he was healed [Note: Mat 12:13.]. And so also shall it be with us: let us labour to the uttermost to maintain our own cause, and God will then both make it his own, and plead it for us ]
2.
A word of encouragement, at all events, must not be omitted
[If God make our cause his own, what have we to fear? for who can be against us, if He be for us? Let our Saviours consolations in the depth of all his troubles be applied by you for the comfort of your own souls: The Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me? lo, they all shall wax old us a garment; the moth shall eat them up [Note: Isa 50:7-9.]. Rely on God thus, and all will be well: for of those who thus trust in God, not one shall ever be confounded.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
The prayer closeth with a repetition of the two very powerful arguments; God’s own cause, and the malice of the enemies. As if the church should say, It matters not what becomes of us; but, Lord, thine own glory is concerned in our salvation: arise then, O Lord our God, and, for thine own cause bless and deliver thy people.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 74:22 Arise, O God, plead thine own cause: remember how the foolish man reproacheth thee daily.
Ver. 22. Plead thine own cause ] For if we miscarry, thou art sure to suffer among the proud Chaldees as an impotent God.
Remember how the foolish man, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 74:22-23
22Arise, O God, and plead Your own cause;
Remember how the foolish man reproaches You all day long.
23Do not forget the voice of Your adversaries,
The uproar of those who rise against You which ascends continually.
Psa 74:22-23 This is a final prayer for YHWH to act.
1. arise – BDB 877, KB 1086, Qal imperative
2. plead Your own cause – BDB 936, KB 1224, Qal imperative (face-to-face judicial encounter with those who revile His name and people, cf. Psa 74:3-11)
3. remember the reproaches of the foolish – BDB 269, KB 269, Qal imperative
YHWH, please act! Act so the world may know (cf. Psa 55:13; Psa 83:18; Eze 36:22-38).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. This Psalm is about the invasion and occupation of the Promised Land. It asks God to remember (cf. Psa 74:2; Psa 74:18; Psa 74:22) His covenant promises but never mentions why God allowed Israel/Judah to be defeated. Why did He?
2. Who are the invaders?
3. Does the Hebrew Bible use mythological imagery from the ANE? What? Why?
4. Why are Psa 74:5-6; Psa 74:20 so difficult to understand?
5. Who does the afflicted of Psa 74:21 refer to?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Psa 74:22-23
Psa 74:22-23
“Arise, O God, plead thine own cause:
Remember how the foolish man reproacheth thee all the day.
Forget not the voice of thine adversaries:
The tumult of those that rise up against thee ascendeth continually.”
The wonder of this psalm is that the psalmist had resort to God in prayer. Nothing was going right; it was one of the most pitiful periods of human history; but he kept right on appealing to God, down to the very last word. No one can doubt that such devotion received its just recompense.
E.M. Zerr:
Psa 74:22. Plead thine own cause was said in connection with the state of affairs in the nation. That was similar in thought with an expression in Psa 23:3 where it says that God would lead his servant aright for his own name’s sake. By defending the nation against the enemies the foolish man would be stopped in his reproaches.
Psa 74:23. Forget not meant not to let the enemy “get by” with his vile reproaches against the people of God.
Fuente: Old and New Testaments Restoration Commentary
Arise: Psa 9:19, Psa 9:20, Psa 79:9, Psa 79:10
remember: Psa 74:18, Psa 75:4, Psa 75:5, Psa 89:50, Psa 89:51, Isa 52:5
Reciprocal: Lev 24:11 – blasphemed Num 15:30 – reproacheth 2Ki 19:22 – Whom Job 7:7 – remember Psa 7:9 – Oh Psa 12:5 – oppression Psa 44:16 – For the Psa 79:13 – we will Psa 94:2 – Lift Psa 115:1 – unto us Psa 139:20 – for they speak Isa 37:17 – hear Lam 1:9 – for Mar 9:12 – set 2Th 1:6 – General Heb 10:33 – by reproaches
Fuente: The Treasury of Scripture Knowledge
74:22 Arise, O God, plead thine {p} own cause: remember how the foolish man reproacheth thee daily.
(p) He shows that God cannot permit his Church to be oppressed unless he looses his own right.