Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 430] Augustine of Hippo on Psalms 74:1

"Wherefore have You repelled us, O God, unto the end?" [Psalm 74:1]. "Have repelled unto the end," in the person of the congregation which is properly called Synagogue. "Wherefore have You repelled us, O God, unto the end?" He censures not, but inquires "wherefore," for what purpose, because of what have You done this? What have You done? "You have repelled us unto the end." What is, "unto the end"? Perchance even unto the end of the world. Have You repelled us unto Christ, who is the End to every one believing? [Romans 10:4] For, "Wherefore have You repelled us, O God, unto the end?" "Your spirit has been angry at the sheep of Your flock." Wherefore were You angry at the sheep of Your flock, but because to things earthly we were cleaving, and the Shepherd we knew not?

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:2

"Remember Your congregation, which You have possessed from the beginning" [Psalm 74:2]. Can this by any means be the voice of the Gentiles? Hath He possessed the Gentiles from the beginning? Nay, but He has possessed the seed of Abraham, the people of Israel even according to the flesh, born of the Patriarchs our fathers: of whom we have become the sons, not by coming out of their flesh, but by imitating their faith. But those, possessed by God from the beginning, what befell them? "Remember Your congregation which You have possessed from the beginning. You have redeemed the rod of Your inheritance." That same congregation of Yours, being the rod of Your inheritance, You have redeemed. This same congregation he has called "the rod of the inheritance." Let us look back to the first thing that was done, when He willed to possess that same congregation, delivering it from Egypt, what sign He gave to Moses, when Moses said to Him, "What sign shall I give that they may believe me, that You have sent me? And God says to him, What do you bear in your hand? A rod. Cast it on to the ground," etc. [Exodus 4:1-3] What does it intimate? For this was not done to no purpose. Let us inquire of the writings of God. To what did the serpent persuade man? To death. Therefore death is from the serpent. If death is from the serpent, the rod in the serpent is Christ in death. Therefore also when by serpents in the desert they were being bitten and being slain, the Lord commanded Moses to exalt a brazen serpent in the desert, and admonish the people that whosoever by a serpent had been bitten, should look thereupon and be made whole. [Numbers 21:8] Thus also it was done: thus also men, bitten by serpents, were made whole of the venom by looking upon a serpent. [John 3:14] To be made whole of a serpent is a great Sacrament. What is it to be made whole of a serpent by looking upon a serpent? It is to be made whole of death by believing in one dead. And nevertheless Moses feared and fled. [Exodus 4:3] What is it that Moses fled from that serpent? What, brethren, save that which we know to have been done in the Gospel? Christ died and the disciples feared, and withdrew from that hope wherein they had been. [Luke 24:21] ...But, at that time some thousands of the Jews themselves, the crucifiers of Christ, believed: and because they had been found at hand, they so believed as that they sold all that they had, and the price of their goods before the feet of the Apostles they laid. [Acts 4:34-35] Because then this thing was hidden, and the redemption of the rod of God was to be more conspicuous in the Gentiles: he explains of what he says that which he has said, "You have redeemed the rod of Your inheritance." This he has said not of the Gentiles in whom it was evident. But of what? "Mount Sion." Yet even Mount Sion can be otherwise understood. "That one which You have dwelled in the same." In the place where the People was aforetime, where the Temple was set up, where the Sacrifices were celebrated, where at that time were all those necessary things giving promise of Christ. A promise, when the thing promised is bestowed is now become superfluous....

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:3

"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!"

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:4-5

"And all they have boasted, that hate You" [Psalm 74:4]. Observe the servants of demons, the servants of idols: such as at that time the Gentiles were, when they overthrew the temple and city of God, "and they boasted." "In the midst of Your festival." Remember what I said, that Jerusalem was overthrown at the time when the very festival was being celebrated: at which festival they crucified the Lord. Gathered together they raged, gathered together they perished. "They have set signs, their own signs, and they have not known" [Psalm 74:5]. They had signs to place there, their standards, their eagles, their own dragons, the Roman signs; or even their statues which at first in the temple they placed; or perchance "their signs" are the things which they heard from the prophets of their demons. "And they have not known." Have not known what? How "you should have had no power against Me, except it had been given you from above." [John 19:11] They knew not how that not on themselves honour was conferred, to afflict, to take, or overthrow the city, but their ungodliness was made as it were the axe of God. They were made the instrument of Him enraged, not so as to be the kingdom of Him pacified. For God does that which a man also ofttime does. Sometimes a man in a rage catches up a rod lying in the way, perchance any sort of stick, he smites therewith his son, and then throwes the stick into the fire and reserves the inheritance for his son: so sometime God through evil men does instruct good men, and through the temporal power of them that are to be condemned He works the discipline of them that are to be saved. For why do you suppose, brethren, that discipline was even thus inflicted upon that nation, in order that it might perish utterly? How many out of this nation did afterwards believe, how many are yet to believe? Some are chaff, others grain; over both however there comes in the threshing-drag; but under one threshing-drag the one is broken up, the other is purged. How great a good has God bestowed upon us by the evil of Judas the traitor! By the very ferocity of the Jews how great a good was bestowed upon believing Gentiles! Christ was slain in order that there might be on the Cross One for him to look to who had been stung by the serpent.. ..

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:6-7

Now let us hasten over the verses following after the destruction of Jerusalem, for the reason that they are both evident, and it does not please me to tarry over the punishment even of enemies. "As if in a forest of trees with axes, they have cut down the doors thereof at once; with mattock and hammer they have thrown Her down" [Psalm 74:6]. That is, conspiring together, with firm determination, "with mattock and hammer" they have thrown Her down. "They have burned with fire Your Sanctuary, they have defiled on the ground the Tabernacle of Your name" [Psalm 74:7].

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:8-9

"They have said in their heart (the kindred of them is in one)"— Have said what? "Come ye, let us suppress the solemnities of the Lord from the land" [Psalm 74:8]. "Of the Lord," has been inserted in the person of this man, that is, in the person of Asaph. For they raging would not have called Him the Lord whose temple they were overthrowing. "Come ye, let us suppress all the solemnities of the Lord from the land." What of Asaph? What understanding has Asaph in these words? What? Does he not profit even by the discipline accorded? Is not the mind's crookedness made straight? Overthrown were all things that were at first: nowhere is there priest, nowhere Altar of the Jews, nowhere victim, nowhere Temple. Is there then no other thing to be acknowledged which succeeded this departing? Or indeed would this promissory sign have been taken away, unless there had come that which was being promised? Let us see therefore in this place now the understanding of Asaph, let us see if he profits by tribulation. Observe what he says: "Our signs we have not seen, no longer is there prophet, and us He will not know as yet" [Psalm 74:9]. Behold those Jews who say that they are not known as yet, that is, that they are yet in captivity, that not yet they are delivered, do yet expect Christ. Christ will come, but He will come as Judge; the first time to call, afterwards to sever. He will come, because He has come, and that He will come is evident; but hereafter from above He will come. Before you He was, O Israel. You were bruised because you stumbled against Him lying down: that you may not be ground to powder, observe Him coming from above. For thus it was foretold by the prophet: "Whoever shall stumble upon that stone shall be bruised, and upon whomsoever it shall have come, it shall grind him to powder." He does bruise when little, He shall grind to powder when great. Now your signs you see not, now there is no prophet: and you say, "and us He will not know as yet:" because yourselves know not Him as yet. "No longer is there a prophet; and us He will not know as yet."

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:10

"How long, O God, shall the enemy revile?" [Psalm 74:10]. Cry out as if forsaken, as if deserted: cry out like a sick man, who hast chosen rather to smite the physician than to be made whole: not as yet does He know you. See what He has done, who does not know you as yet. For they to whom there has been no preaching of Him, shall see; and they that have not heard shall understand: and thou yet criest out, "No longer is there a prophet, and us He will not know as yet." Where is your understanding? "The adversary does provoke Your name at the end." For this purpose the adversary does provoke Your name at the end, that being provoked You may reprove, reproving You may know them at the end: or certainly, "at the end," in the sense of even unto the end.

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:11

"Why do You turn away Your hand, and Your right hand from the midst of Your bosom unto the end?" [Psalm 74:11]. Again, another sign which was given to Moses. For in like manner as above from the rod was a sign, so also from the right hand now. For when that thing had been done concerning the rod, God gave a second sign: "thrust," He says, "your hand into your bosom, and he thrust it: draw it forth, and he drew it forth: and it was found white," [Exodus 4:6] that is, unclean. For whiteness on the skin is leprosy, [Leviticus 13:25] not fairness of complexion. For the heritage of God itself, that is, His people, being cast out became unclean. But what says He to him? Draw it back into your bosom. He drew it back, and it was restored to its own colour. When doest Thou this, says this Asaph? How long dost Thou alienate Your right hand from Your bosom, so that being without unclean it remains? Draw it back, let it return to its colour, let it acknowledge the Saviour. "Wherefore do you turn away Your hand, and Your right hand from the midst of Your bosom unto the end?" These words he cries, being blind, not understanding, and God does what He does. For wherefore came Christ? "Blindness in part happened unto Israel, in order that the fullness of the Gentiles might enter in, and so all Israel might be saved." [Romans 11:25] Therefore now, O Asaph, acknowledge that which has gone before, in order that you may at least follow, if you were not able to go before. For not in vain came Christ, or in vain was Christ slain, or in vain did the grain fall into the ground; but it fell that it might rise manifold. [John 12:24] A serpent was lifted up in the desert, in order that it might cure of the poison him that was smitten. [Numbers 21:9] Observe what was done. Do not think it to be a vain thing that He came: lest He find you evil, when He shall have come a second time.

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:12

Asaph has understood, because on the Title of the Psalm there is, "understanding of Asaph." And what says he? "But God, our King before the worlds, has wrought Salvation in the midst of the earth" [Psalm 74:12]. On the one hand we cry, "No longer is there prophet, and us He will not know as yet:" but on the other hand, "our God, our King, who is before the worlds" (for He is Himself in the beginning of the Word [John 1:1] by whom were made the worlds), "has wrought Salvation in the midst of the earth." "God therefore, our King before the worlds," has done what? "has wrought Salvation in the midst of the earth:" and I am yet crying as if forsaken!...Now the Gentiles are awake, and we are snoring, and as though God has forsaken us, in dreams we are delirious. "He has wrought Salvation in the midst of the earth."

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:12

In the same way we may suitably understand what we read in the psalm, “But God, our King before the worlds, hath wrought salvation in the midst of the earth;” so that the Lord Jesus may be understood to be our God who is before the worlds, because by him the worlds were made, working our salvation in the midst of the earth, for the Word was made flesh and dwelt in an earthly body.

Source: City of God 17.4

[AD 585] Cassiodorus on Psalms 74:12

“But God is our king before the ages; he has worked salvation in the midst of the earth.” That understanding of Asaph, which the superscription was predicting and foretelling in the spirit of prophecy that the Savior the Lord would come, pertains to the second section and lists in a rhetorical tour de force how many miracles he has done in heaven and on earth. And that he was speaking about his incarnation—lest anyone might think that he was a temporal lord—he attests that he had already been a king before the foundation of the world, as he himself says in the gospel, “I was born in this [age].” For the times are called ages [secula] because they roll back into themselves [in se]. Next comes the phrase, “He worked salvation in the midst of the earth.” Although this can also be understood to refer to the miraculous deeds which he is recognized to have done visibly before people, nonetheless we would take this better to refer to the salvation of souls, which he did through his life-giving preaching.

Source: EXPOSITIONS OF THE PSALMS 73:12

[AD 585] Cassiodorus on Psalms 74:12

“You strengthened the sea in your power; you crushed the heads of dragons on the waters.” And truly it would show what he said earlier—namely, that the Lord the Savior was king before the ages, who deigned to suffer for us, so that he would destroy death by dying, bestow freedom to the captives and recompense to the guilty—so he repeats the miracles which he had once done among the nation of the Jews. For he strengthened the watery deeps of the Red Sea, when the water was divided in two walls so as to make the ship-traversing sea into a path of dry land. Next comes “You crushed the heads of dragons on the waters.” The mystery of the earlier miracle explains well enough that that prefigurement of the crossing of the Red Sea was pointing to the waters of Holy Baptism, where the heads of dragons, that is, of unclean spirits, were made nothing because the salvific font makes clean the souls which the demons make unclean with the filth of their sins.

Source: EXPOSITIONS OF THE PSALMS 73:13

[AD 420] Jerome on Psalms 74:13

[Daniel 7:2-3] "And during the night I saw in my vision, and behold, the four winds of heaven strove upon the great sea, and four great beasts were coming up out of the sea, differing from one another." The four winds of heaven I suppose to have been angelic powers to whom the principalities have been committed, in accordance with what we read in Deuteronomy: "When the Most High divided the nations and when He separated the children of Adam, He established the bounds of the peoples according to the number of the angels. For the Lord's portion is His people; Jacob is the line of His inheritance (Deuteronomy 32:8). But the sea signifies this world and the present age, overwhelmed with salty and bitter waves, in accordance with the Lord's own interpretation of the dragnet cast into the sea (Matthew 13:47-50). Hence also the sovereign of all creatures that inhabit the waters is described as a dragon, and his heads, according to David, are smitten in the sea (Psalm 74:13). And in Amos we read: "If he descends to the very depth of the sea, there will I give him over to the dragon and he shall bite him" (Amos 9:3). But as for the four beasts who came up out of the sea and were differentiated from one another, we may identify them from the angel's discourse. "These four great beasts," he says, "are four kingdoms which shall rise up from the earth." And as for the four winds which strove in the great sea, they are called winds of heaven because each one of the angels does for his realm the duty entrusted to him. This too should be noted, that the fierceness and cruelty of the kingdoms concerned are indicated by the term "beasts."

Source: St. Jerome, Commentary on Daniel, CHAPTER SEVEN

[AD 430] Augustine of Hippo on Psalms 74:13

Now therefore, O Asaph, amend yourself according to your understanding, tell us what sort of Salvation God has wrought in the midst of the earth. When that earthly Salvation of yours was overthrown, what did He do, what did He promise? "You confirmed in Your virtue the sea" [Psalm 74:13]. As though the nation of the Jews were as it were dry land severed from the waves, the Gentiles in their bitterness were the sea, and on all sides they washed about that land: behold, "You have confirmed in Your virtue the sea," and the land remained thirsting for Your rain. "You have confirmed in Your virtue the sea, You have broken in pieces the heads of dragons in the water." Dragons' heads, that is, demons' pride, wherewith the Gentiles were possessed, You have broken in pieces upon the water: for those persons whom they were possessing, You by Baptism have delivered.

Source: Exposition on Psalm 74

[AD 386] Cyril of Jerusalem on Psalms 74:14

For since the children are partakers of flesh and blood, He also Himself likewise partook of the same (Heb 2.14), that having been made partakers of His presence in the flesh we might be made partakers also of His Divine grace: thus Jesus was baptized, that thereby we again by our participation might receive both salvation and honour. According to Job, there was in the waters the dragon that draws up the Jordan into his mouth (Job 40.23). Since,
Therefore, it was necessary to break the heads of the dragon in pieces [Ps 74.14], He went down and bound the strong one in the waters, that we might receive power to tread upon serpents and scorpions (Luke 10.19). The beast was great and terrible. No fishing- vessel was able to carry one scale of his tail (Job 40.26): destruction ran before him (Job 41.13), ravaging all that met him. The Life encountered him, that the mouth of Death might henceforth be stopped, and all we that are saved might say, O death, where is thy sting? O grave, where is thy victory (1 Cor 15.55)? The sting of death is drowned by Baptism. - "Catechetical Lectures 3, Chapter 11."

[AD 430] Augustine of Hippo on Psalms 74:14

What more after the heads of dragons? For those dragons have their chief, and he is himself the first great dragon. And concerning him what has He done that has wrought Salvation in the midst of the earth? Hear: "You have broken the head of the dragon" [Psalm 74:14]. Of what dragon? We understand by dragons all the demons that war under the devil: what single dragon then, whose head was broken, but the devil himself ought we to understand? What with him has He done? "You have broken the head of the dragon." That is, the beginning of sin. That head is the part which received the curse, to wit that the seed of Eve should mark the head of the serpent. [Genesis 3:15] For the Church was admonished to shun the beginning of sin. Which is that beginning of sin, like the head of a serpent? The beginning of all sin is pride. [Ecclesiastes 10:13] There has been broken therefore the head of the dragon, has been broken pride diabolical. And what with him has He done, that has wrought Salvation in the midst of the earth? "You have given him for a morsel to the Ethiopian peoples." What is this? How do I understand the Ethiopian peoples? How but by these all nations? And properly by black men: for Ethiopians are black. They are themselves called to the faith who were black; the very same indeed, so that there is said to them, "for you were sometime darkness, but now light in the Lord.". ..Thence was also that calf which the people worshipped, unbelieving, apostate, seeking the gods of the Egyptians, forsaking Him who had delivered them from the slavery of the Egyptians: whence there was enacted that great Sacrament. For when Moses was thus angry with them worshipping and adoring the idol, [Exodus 32:19] and, inflamed with zeal for God, was punishing temporally, in order that he might terrify them to shun death everlasting; yet the head itself of the calf he cast into the fire, and ground to powder, destroyed, scattered on the water, and gave to the people to drink: so there was enacted a great Sacrament. O anger prophetic, and mind not perturbed but enlightened! He did what? Cast it into the fire, in order that first the form itself may be obliterated; piece by piece grind it down, in order that little by little it may be consumed: cast it into the water, give to the people to drink! What is this but that the worshippers of the devil had become the body of the same? In the same manner as men confessing Christ become the Body of Christ; so that to them is said, "but you are the Body of Christ and the members." [1 Corinthians 12:27] The body of the devil was to be consumed, and that too by Israelites was to be consumed. For out of that people were the Apostles, out of that people the first Church....Thus the devil is being consumed with the loss of his members. This was figured also in the serpent of Moses. For the magicians did likewise, and casting down their rods they exhibited serpents: but the serpent of Moses swallowed up the rods of all those magicians. [Exodus 7:12] Let there be perceived therefore even now the body of the devil: this is what is coming to pass, he is being devoured by the Gentiles who have believed, he has become meat for the Ethiopian peoples. This again, may be perceived in, "You have given him for meat to the Ethiopian peoples," how that now all men bite him. What is, bite him? By reproving, blaming, accusing. Just as has been said, by way of prohibition indeed, but yet the idea expressed: "but if you bite and eat up one another, take heed that you be not consumed of one another." [Galatians 5:15] What is, bite and eat up one another? You go to law with one another, you detract from one another, you heap revilings upon one another. Observe therefore now how that with these bitings the devil is being consumed. What man, when angry with his servant, even a heathen, would not say to him, Satan? Behold the devil given for meat. This says Christian, this says Jew, this says heathen: him he worships, and with him he curses!...

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:15

"You have dried up the rivers of Etham" [Psalm 74:15]....What is Etham? For the word is Hebrew. What is Etham interpreted? Strong, stout. Who is this strong and stout one, whose rivers God dries up? Who but that very dragon? For "no one enters into the house of a strong man that he may spoil his vessels, unless first he shall have bound fast the strong man." [Mark 12:29] This is that strong man on his own virtue relying, and forsaking God: this is that strong man, who says, "I will set my seat by the north, and I will be like the Most High." [Isaiah 14:13] Out of that very cup of perverse strength he has given man to drink. Strong they willed to be, who thought that they would be Gods by means of the forbidden food. Adam became strong, over whom was reproachfully said, "Behold, Adam has become like one of us." [Genesis 3:22] ...As though they were strong, "to the righteousness of God they have not been made subject." [Romans 10:3] Observe ye that a man has put out of the way his own strength, and remained weak, needy, standing afar off, not daring even to raise his eyes to Heaven; but smiting his breast, and saying, "O Lord, be merciful to me a sinner." [Luke 18:13] Now he is weak, now he confesses his weakness, he is not strong: dry land he is, be he watered with fountains and torrents. They are as yet strong who rely on their own virtue. Be their rivers dried up, let there be no advancement in the doctrines of the Gentiles, of wizards, of astrologers, of magic arts: for dried up are the rivers of the strong man: "You have dried up the rivers of Etham." Let there dry up that doctrine; let minds be flooded with the Gospel of truth.

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:16

"Your own is the day and Your own is the night" [Psalm 74:16]. Who is ignorant of this, seeing that He has Himself made all these things; for by the Word were made all things? [John 1:3] To that very One Himself who has wrought Salvation in the midst of the earth, to Him is said, "Your own is the night." Something here we ought to perceive which belongs to that very Salvation which He has wrought in the midst of the earth. "Your own is the day." Who are these? The spiritual. "And Your own is the night." Who are these? The carnal...."You have made perfect sun and moon:" the sun, spiritual men, the moon, carnal men. As yet carnal he is, may he not be forsaken, and may he too be made perfect. The sun, as it were a wise man: the moon, as it were an unwise man: You have not however forsaken. For thus it is written, "A wise man endures as the sun, but a foolish man as the moon is changed." [Sirach 27:11] What then? Because the sun endures, that is, because the wise man endures as the sun, a foolish man is changed like the moon, is one as yet carnal, as yet unwise, to be forsaken? And where is that which has been said by the Apostle, "To the wise and unwise a debtor I am"? [Romans 1:14]

Source: Exposition on Psalm 74

[AD 500] Desert Fathers on Psalms 74:16

A brother asked one of the hermits, ‘If I happen to over-sleep, and am late for the hour of prayer, I am ashamed that others will hear me praying so late, and so I become reluctant to keep the rule of prayer.’ He said, ‘If ever you oversleep in the morning, get up when you wake, shut the door and the windows, and say your psalms. For it is written, “The day is thine and the night is thine” (Ps. 74:16). God is glorified whatever time it is.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 430] Augustine of Hippo on Psalms 74:17

"You have made all the ends of the earth" [Psalm 74:17]....Behold in what manner He has made the ends of the earth, that has wrought Salvation in the midst of the earth. "You have made all the ends of the earth. Summer and spring You have made them." Men fervent in the Spirit are the summer. You, I say, hast made men fervent in the Spirit: You have made also the novices in the Faith, they are the "spring." "Summer and Spring You have made them." They shall not glory as if they have not received: "You have made them."

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:18

"Be mindful of this Your creature" [Psalm 74:18]. Of what creature of Yours? "The enemy has reviled the Lord." O Asaph, grieve over your old blindness in understanding: "the enemy has reviled the Lord." It was said to Christ in His own nation, "a sinner is this Man: we know not whence He is:" we know Moses, to him spoke God; this Man is a Samaritan. "And the unwise people has provoked Your name." The unwise people Asaph was at that time, but not the understanding of Asaph at that time. What is said in the former Psalm? "As it were a beast I have become unto You, and I am always with You:" because He went not to the gods and idols of the Gentiles. Although he knew not, being like a beast, yet he knew again as a man. For he said, "alway I am with You, like a beast:" and what afterwards in that place in the same Psalm, where Asaph is? "You have held the hand of my right hand, in Your will You have conducted me, and with glory You have taken me up." In Your will, not in my righteousness: by Your gift, not by my work. Therefore here also, "the enemy has reviled the Lord: and the unwise people has provoked Your name." Have they all then perished? Far be it....For even the Apostle Paul through unbelief had been broken, and through faith unto the root he was restored. So evidently "the unwise people provoked Your name," when it was said, "If Son of God He is let Him come down from the Cross." [Matthew 27:40]

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:19

But what do you say, O Asaph, now in understanding? "Deliver not to the beasts a soul confessing to You" [Psalm 74:19]....To what beasts, save to those the heads whereof were broken in pieces upon the water? For the same devil is called, beast, lion, and dragon. Do not, he says, give to the Devil and his Angels a soul confessing to You. Let the serpent devour, if still I mind things earthly, if for things earthly I long, if still in the promises of the Old Testament, after the revealing of the New, I remain. But forasmuch as now I have laid down pride, and my own righteousness I will not acknowledge, but Your Grace; against me let proud beasts have no power. "The souls of Your poor forget Thou not unto the end." Rich we were, strong we were: but You have dried up the rivers of Etham: no longer we establish our own righteousness, but we acknowledge Your Grace; poor we are, hearken to Your beggars. Now we do not dare to lift our eyes to Heaven, but smiting our breasts we say, "O Lord, be merciful to me a sinner." [Luke 18:13]

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:20

"Have regard unto Your Testament" [Psalm 74:20]. Fulfil that which You have promised: the tables we have, for the inheritance we are looking. "Have regard unto Your Testament," not that old one: not for the sake of the land of Canaan I ask, not for the sake of the temporal subduing of enemies, not for the sake of carnal fruitfulness of sons, not for the sake of earthly riches, not for the sake of temporal welfare: "Have regard unto Your Testament," wherein You have promised the kingdom of Heaven. Now I acknowledge Your Testament: now understanding is Asaph, no beast is Asaph, now he sees that which was spoken of, "Behold, the days come, says the Lord, and I will accomplish with the House of Israel and of Juda a new Testament, not after the Testament which I ordered with their Fathers." [Jeremiah 31:31] "Have regard unto Your Testament: for they that have been darkened have been filled of the earth of unrighteous houses:" because they had unrighteous hearts. Our "houses" are our hearts: therein gladly dwell they that are blessed with pure heart. [Matthew 5:8] "Have regard," therefore, "unto Your Testament:" and let the remnant be saved: [Romans 9:27] for many men that give heed to earth are darkened, and filled with earth. For there has entered into their eyes dust, and it has blinded them, and they have become dust which the wind sweeps from the face of the earth. "They that have been darkened have been filled of the earth of unrighteous houses." For by giving heed to earth they have been darkened, concerning whom there is said in another Psalm, "Let their eyes be blinded, that they see not, and their back ever bow Thou down." With earth, then, "they that have been darkened have been filled, with the earth of unrighteous houses:" because they have unrighteous hearts....

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:21

"Let not the humble man be turned away confounded" [Psalm 74:21]. For them pride has confounded. "The needy and helpless man shall praise Your name." You see, brethren, how sweet ought to be poverty: ye see that poor and helpless men belong to God, but "poor in spirit, for of them is the Kingdom of Heaven." [Matthew 5:3] Who are the poor in spirit? The humble, men trembling at the words of God, confessing their sins, neither on their own merits, nor on their own righteousness relying. Who are the poor in spirit? They who when they do anything of good, praise God, when anything of evil, accuse themselves. "Upon whom shall rest My Spirit," says the Prophet, "but upon the humble man, and peaceful, and trembling at My words?" [Isaiah 66:2] Now therefore Asaph has understood, now to the earth he adheres not, now the earthly promises out of the Old Testament he requires not....

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:22

"Arise, O Lord, judge Thou my cause" [Psalm 74:22]....Because I am not able to show my God, as if I were following an empty thing, they revile me. And not only Heathen, or Jew, or heretic; but sometimes even a Catholic brother does make a grimace when the promises of God are being preached, when a future resurrection is being foretold. And still even he, though already washed with the water of eternal Salvation, bearing the Sacrament of Christ, perchance says, "and what man has yet risen again?" And, "I have not heard my father speaking out of the grave, since I buried him!" "God has given to His servants a law for time, to which let them betake themselves: for what man comes back from beneath?" And what shall I do with such men? Shall I show them what they see not? I am not able: for not for the sake of them ought God to become visible....I see not, he says: what am I to believe? Your soul is seen then, I suppose? Fool, your body is seen: your soul who does see? Since therefore your body alone is seen, why are you not buried? He marvels that I have said, If body alone is seen, why are you not buried? And he answers (for he knows as much as this), Because I am alive. How know I that you are alive, of whom I see not the soul? How know I? You will answer, Because I speak, because I walk, because I work. Fool, by the operations of the body I know you to be living, by the works of creation can you not know the Creator? And perchance he that says, when I shall be dead, afterwards I shall be nothing; has both learned letters, and has learned this doctrine from Epicurus, who was a sort of doting philosopher, or rather lover of folly not of wisdom, whom even the philosophers themselves have named the hog: who said that the "chief good" was pleasure of body; this philosopher they have named the hog, wallowing in carnal mire. From him perchance this lettered man has learned to say, I shall not be, after I have died. Dried be the rivers of Etham! Perish those doctrines of the Gentiles, flourish the plantations of Jerusalem! Let them see what they can, in heart believe what they cannot see! Certainly all those things which throughout the world now are seen, when God was working Salvation in the midst of the earth, when those things were being spoken of, they were not then as yet: and behold at that time they were foretold, now they are shown as fulfilled, and still the fool says in his heart, "there is no God." Woe to the perverse hearts: for so will there come to pass the things which remain, as there have come to pass the things which at that time were not, and were being foretold as to come to pass. Hath God indeed performed to us all the things which He promised, and concerning the Day of Judgment alone has He deceived us? Christ was not on the earth; He promised, He has performed: no virgin had conceived; He promised, He has performed: the precious Blood had not been shed whereby there should be effaced the handwriting of our death; He promised, He has performed: not yet had flesh risen again unto life eternal; He promised, He has performed: not yet had the Gentiles believed; He promised, He has performed: not yet heretics armed with the name of Christ, against Christ were warring; He foretold, He has performed: not yet the idols of the Gentiles from the earth had been effaced; He foretold, He has performed: when all these things He has foretold and performed, concerning the Day of Judgment alone has He lied? It will come by all means as these things came; for even these things before they came to pass were future, and as future were first foretold, and afterwards they came to pass. It will come, my brethren. Let no one say, it will not come: or, it will come, but far off is that which will come. But to yourself it is near at hand to go hence....If you shall have done that which the devil does suggest, and shall have despised that which God has commanded; there will come the Judgment Day, and you will find that true which God has threatened, and that false which the devil has promised...."Remember Your reproaches, those which are from the imprudent man all the day long." For still Christ is reviled: nor will there be wanting all the day long, that is, even unto the end of time, the vessels of wrath. Still is it being said, "Vain things the Christians do preach:" still is it being said, "A fond thing is the resurrection of the dead." "Remember Your reproaches." But what reproaches, save those "which are from the imprudent man all the day long?" Does a prudent man say this? Nay, for a prudent man is said to be one far-seeing. If a prudent man is one far-seeing, by faith he sees afar: for with eyes scarce that before the feet is seen.

Source: Exposition on Psalm 74

[AD 430] Augustine of Hippo on Psalms 74:23

"Forget not the voice of them that implore You" [Psalm 74:23]. While they groan for and expect now that which You have promised from the New Testament, and walk by that same Faith, "do Thou not forget the voice of them imploring You." But those still say, "Where is Your God? Let the pride of them that hate You come up always to You." Do not forget even their pride. Nor does He forget: no doubt He does either punish or amend.

Source: Exposition on Psalm 74

[AD 585] Cassiodorus on Psalms 74:23

Next comes “May the haughtiness of those who hate you always ascend to you.” We note that this has been aptly spoken concerning the Romans, about whom he says earlier, “In the middle of your hall they have placed their standards,” in order to move the Almighty Judge most vehemently against the enemies of Jerusalem. Their haughtiness is what the Lord especially curses, for through it both the angel fell and the blessed state of the first man departed. And consider how wisely the sharpest vice was placed last so that he might say after everything that one item what would be kept in the confines of memory. Thus those who have been devoted to the Lord with a pure mind deplore simply and wisely; thus those who obey the godly rules pour forth their complaint, although they do not know how to be deceived by their grief, however excessive it is.

Source: EXPOSITIONS OF THE PSALMS 73:23