Psalm 74:21
Do not let the oppressed retreat in shame; may the poor and needy praise Your name.
Do not let
This phrase is a plea for divine intervention. The Hebrew root here is "אַל־תָּשֵׁב" (al-tashiv), which conveys a strong request or supplication. It reflects a deep trust in God's sovereignty and His ability to change circumstances. The psalmist is appealing to God's character as a protector and deliverer, emphasizing the belief that God is actively involved in the lives of His people.

the oppressed
The term "oppressed" comes from the Hebrew "דַּךְ" (dach), which refers to those who are crushed or downtrodden. Historically, this would include those suffering under unjust rulers or societal structures. In a broader spiritual sense, it represents anyone burdened by sin or spiritual warfare. The Bible consistently portrays God as a defender of the oppressed, highlighting His justice and mercy.

retreat in shame
The concept of retreating in shame involves a sense of defeat and humiliation. The Hebrew word "יָשׁוּב" (yashuv) suggests turning back or withdrawing. In ancient times, shame was a powerful social force, often associated with public disgrace. The psalmist is asking God to prevent His people from experiencing such dishonor, affirming the belief that God restores dignity to those who trust in Him.

may the poor and needy
This phrase highlights God's special concern for the marginalized. The Hebrew words "עָנִי" (ani) and "אֶבְיוֹן" (evyon) refer to those lacking material resources and social standing. Throughout Scripture, God is depicted as a champion of the poor and needy, calling His followers to emulate His compassion and generosity. This reflects the biblical principle that true religion involves caring for the least among us.

praise Your name
"Praise" in Hebrew is "יְהַלְלוּ" (yehalelu), which means to boast or glorify. The "name" of God represents His character and reputation. In the ancient Near East, a name was more than a label; it encapsulated the essence of a person. By calling for the poor and needy to praise God's name, the psalmist envisions a future where God's justice and mercy are so evident that even the most vulnerable can rejoice and testify to His goodness.

Persons / Places / Events
1. The Oppressed
Refers to those who are suffering under injustice or hardship. In the context of ancient Israel, this could include those who were marginalized or persecuted.

2. The Poor and Needy
These are individuals who lack material wealth and resources, often relying on God's provision and justice for their survival and dignity.

3. The Psalmist
Traditionally attributed to Asaph, a leader of one of the temple choirs, who is crying out to God on behalf of the people.

4. God
The central figure to whom the psalmist directs his plea, seeking divine intervention and justice.

5. The Temple
While not directly mentioned in this verse, the destruction or desecration of the temple is a central theme in Psalm 74, representing a crisis of faith and identity for Israel.
Teaching Points
God's Heart for Justice
God is deeply concerned with justice and the plight of the oppressed. Believers are called to reflect this concern in their own lives by advocating for those who are marginalized.

The Power of Praise
Even in difficult circumstances, the act of praising God can be a powerful testimony and source of strength. It shifts focus from the problem to the Provider.

Shame and Dignity
God desires to remove shame from the oppressed and restore their dignity. As Christians, we are called to participate in this restorative work by offering support and encouragement.

Faith in Action
True faith is demonstrated through actions that align with God's heart for the poor and needy. This includes practical support and advocacy.

Hope in God's Justice
Believers can find hope in the assurance that God will ultimately bring justice and vindication for the oppressed.
Bible Study Questions
1. How does understanding God's concern for the oppressed and needy influence your perspective on social justice issues today?

2. In what ways can you actively participate in restoring dignity to those who feel ashamed or marginalized in your community?

3. How does the act of praising God in difficult times impact your faith and outlook on your circumstances?

4. Reflect on a time when you felt oppressed or needy. How did you experience God's presence or provision during that time?

5. How can the church collectively embody the principles of justice and care for the poor as outlined in Psalm 74:21 and related scriptures?
Connections to Other Scriptures
Psalm 9:18
This verse also speaks of the hope and expectation that the needy will not always be forgotten, reinforcing the theme of divine justice and care for the oppressed.

Isaiah 41:17
Highlights God's promise to respond to the needs of the poor and needy, emphasizing His role as a provider and protector.

James 2:5
In the New Testament, this verse speaks to the value and honor God places on the poor, choosing them to be rich in faith.
The Poor and Needy have Cause to Praise God's NamePsalm 74:21
The Wail and Prayer of a True PatriotHomilistPsalm 74:1-23
People
Asaph, Psalmist
Places
Jerusalem
Topics
Afflicted, Ashamed, Confusion, Crushed, Disgrace, Dishonored, Downtrodden, Low, Needy, O, Oh, Oppressed, Poor, Praise, Retreat, Return, Shame, Turn
Dictionary of Bible Themes
Psalm 74:21

     5888   inferiority

Psalm 74:1-23

     6115   blame

Psalm 74:18-23

     8610   prayer, asking God

Library
The Meaning
Of the Red Dragon with Seven Heads fighting with Michael about the new-born Child. The first vision of the little book, of which we treated in the eleventh chapter, ran through the whole Apocalyptical course, from the beginning to the end, and that, as we elsewhere observed, to point out its connexion with the seals and trumpets. Now to that vision the remaining prophecies of the same interval, and of the affairs of the Church are to be accommodated, in order to complete the system of the little
Joseph Mede—A Key to the Apocalypse

The Prophet of the Highest.
(LUKE I.) "Ye hermits blest, ye holy maids, The nearest heaven on earth, Who talk with God in shadowy glades, Free from rude care and mirth; To whom some viewless Teacher brings The secret love of rural things, The moral of each fleeting cloud and gale, The whispers from above, that haunt the twilight vale." KEBLE. Formative Influences--A Historical Parallel--The Burning of the Vanities--"Sent from God" "Thou, child, shalt be called the Prophet of the Most High"--thus Zacharias addressed his infant
F. B. Meyer—John the Baptist

How those are to be Admonished who Abstain not from the Sins which they Bewail, and those Who, Abstaining from Them, Bewail them Not.
(Admonition 31.) Differently to be admonished are those who lament their transgressions, and yet forsake them not, and those who forsake them, and yet lament them not. For those who lament their transgressions and yet forsake them not are to be admonished to learn to consider anxiously that they cleanse themselves in vain by their weeping, if they wickedly defile themselves in their living, seeing that the end for which they wash themselves in tears is that, when clean, they may return to filth.
Leo the Great—Writings of Leo the Great

The Wisdom of God
The next attribute is God's wisdom, which is one of the brightest beams of the Godhead. He is wise in heart.' Job 9:9. The heart is the seat of wisdom. Cor in Hebraeo sumitur pro judicio. Pineda. Among the Hebrews, the heart is put for wisdom.' Let men of understanding tell me:' Job 34:44: in the Hebrew, Let men of heart tell me.' God is wise in heart, that is, he is most wise. God only is wise; he solely and wholly possesses all wisdom; therefore he is called, the only wise God.' I Tim 1:17. All
Thomas Watson—A Body of Divinity

Balaam's Prophecy. (Numb. xxiv. 17-19. )
Carried by the Spirit into the far distant future, Balaam sees here how a star goeth out of Jacob and a sceptre riseth out of Israel, and how this sceptre smiteth Moab, by whose enmity the Seer had been brought from a distant region for the destruction of Israel. And not Moab only shall be smitten, but its southern neighbour, Edom, too shall be subdued, whose hatred against Israel had already been prefigured in its ancestor, and had now begun to display Itself; and In general, all the enemies of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Synagogues: their Origin, Structure and Outward Arrangements
It was a beautiful saying of Rabbi Jochanan (Jer. Ber. v. 1), that he who prays in his house surrounds and fortifies it, so to speak, with a wall of iron. Nevertheless, it seems immediately contradicted by what follows. For it is explained that this only holds good where a man is alone, but that where there is a community prayer should be offered in the synagogue. We can readily understand how, after the destruction of the Temple, and the cessation of its symbolical worship, the excessive value attached
Alfred Edersheim—Sketches of Jewish Social Life

Jesus Makes a Preaching Tour through Galilee.
^A Matt. IV. 23-25; ^B Mark I. 35-39; ^C Luke IV. 42-44. ^b 35 And in the morning, a great while before day, he rose up went out [i. e., from the house of Simon Peter], and departed into a desert place, and there prayed. [Though Palestine was densely populated, its people were all gathered into towns, so that it was usually easy to find solitude outside the city limits. A ravine near Capernaum, called the Vale of Doves, would afford such solitude. Jesus taught (Matt. vi. 6) and practiced solitary
J. W. McGarvey—The Four-Fold Gospel

The Sun Rising Upon a Dark World
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon then hath the light shined. C ontrasts are suited to illustrate and strengthen the impression of each other. The happiness of those, who by faith in MESSIAH, are brought into a state of peace, liberty, and comfort, is greatly enhanced and heightened by the consideration of that previous state of misery in which they once lived, and of the greater misery to which they were justly exposed.
John Newton—Messiah Vol. 1

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent
Thomas Watson—A Body of Divinity

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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