Psalm 74:1
Parallel Verses
English Standard Version
O God, why do you cast us off forever? Why does your anger smoke against the sheep of your pasture?

King James Bible
Maschil of Asaph. O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture?

American Standard Version
O God, why hast thou cast us off for ever? Why doth thine anger smoke against the sheep of thy pasture?

Douay-Rheims Bible
Understanding for Asaph. O God, why hast thou cast us off unto the end: why is thy wrath enkindled against the sheep of thy pasture?

English Revised Version
Maschil of Asaph. O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture?

Webster's Bible Translation
Maschil of Asaph. O God, why hast thou cast us off for ever? why doth thy anger smoke against the sheep of thy pasture?

Psalm 74:1 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

But he does not thus deeply degrade himself: after God has once taken him by the right hand and rescued him from the danger of falling (Psalm 73:2), he clings all the more firmly to Him, and will not suffer his perpetual fellowship with Him to be again broken through by such seizures which estrange him from God. confidently does he yield up himself to the divine guidance, though he may not see through the mystery of the plan (עצה) of this guidance. He knows that afterwards (אחר with Mugrash: adverb as in Psalm 68:26), i.e., after this dark way of faith, God will כבוד receive him, i.e., take him to Himself, and take him from all suffering (לקח as in Psalm 49:16, and of Enoch, Genesis 5:24). The comparison of Zechariah 2:12 [8] is misleading; there אחר is rightly accented as a preposition: after glory hath He sent me forth (vid., Kצhler), and here as an adverb; for although the adverbial sense of אחר would more readily lead one to look for the arrangement of the words ואחר תקחני כבוד, still "to receive after glory" (cf. the reverse Isaiah 58:8) is an awkward thought. כבוד, which as an adjective "glorious" (Hofmann) is alien to the language, is either accusative of the goal (Hupfeld), or, which yields a form of expression that is more like the style of the Old Testament, accusative of the manner (Luther, "with honour"). In אחר the poet comprehends in one summary view what he looks for at the goal of the present divine guidance. The future is dark to him, but lighted up by the one hope that the end of his earthly existence will be a glorious solution of the riddle. Here, as elsewhere, it is faith which breaks through not only the darkness of this present life, but also the night of Hades. At that time there was as yet no divine utterance concerning any heavenly triumph of the church, militant in the present world, but to faith the Jahve-Name had already a transparent depth which penetrated beyond Hades into an eternal life. The heaven of blessedness and glory also is nothing without God; but he who can in love call God his, possesses heaven upon earth, and he who cannot in love call God his, would possess not heaven, but hell, in the midst of heaven. In this sense the poet says in Psalm 73:25 : whom have I in heaven? i.e., who there without Thee would be the object of my desire, the stilling of my longing? without Thee heaven with all its glory is a vast waste and void, which makes me indifferent to everything, and with Thee, i.e., possessing Thee, I have no delight in the earth, because to call Thee mine infinitely surpasses every possession and every desire of earth. If we take בּארץ still more exactly as parallel to בּשּׁמים, without making it dependent upon חפצתּי: and possessing Thee I have no desire upon the earth, then the sense remains essentially the same; but if we allow בארץ to be governed by חפצתי in accordance with the general usage of the language, we arrive at this meaning by the most natural way. Heaven and earth, together with angels and men, afford him no satisfaction - his only friend, his sole desire and love, is God. The love for God which David expresses in Psalm 16:2 in the brief utterance, "Thou art my Lord, Thou art my highest good," is here expanded with incomparable mystical profoundness and beauty. Luther's version shows his master-hand. The church follows it in its "Herzlich lieb hab' ich dich" when it sings -

"The whole wide world delights me not,

For heaven and earth, Lord, care Inot,

If I may but have Thee;"

and following it, goes on in perfect harmony with the text of our Psalm -

"Yea, though my heart be like to break,

Thou art my trust that nought can shake;"

(Note: Miss Winkworth's translation.)

or with Paul Gerhard, [in his Passion-hymn "Ein Lmmlein geht und trgt die Schuld der Welt und ihrer Kinder,"

"Light of my heart, that shalt Thou be;

And when my heart in pieces breaks,

Thou shalt my heart remain."

For the hypothetical perfect כּלה expresses something in spite of which he upon whom it may come calls God his God: licet defecerit. Though his outward and inward man perish, nevertheless God remains ever the rock of his heart as the firm ground upon which he, with his ego, remains standing when everything else totters; He remains his portion, i.e., the possession that cannot be taken from him, if he loses all, even his spirit-life pertaining to the body, - and God remains to him this portion לעולם, he survives with the life which he has in God the death of the old life. The poet supposes an extreme case, - one, that is, it is true, impossible, but yet conceivable, - that his outward and inward being should sink away; even then with the merus actus of his ego he will continue to cling to God. In the midst of the natural life of perishableness and of sin, a new, individual life which is resigned to God has begun within him, and in this he has the pledge that he cannot perish, so truly as God, with whom it is closely united, cannot perish. It is just this that is also the nerve of the proof of the resurrection of the dead which Jesus advances in opposition to the Sadducees (Matthew 22:32).

Psalm 74:1 Parallel Commentaries

Treasury of Scripture Knowledge

A.M.

3416. B.C.

588 Maschil of Asaph. or, A Psalm for Asaph to give instruction.

Psalm 78:1 Give ear, O my people, to my law: incline your ears to the words of my mouth.

O God

Psalm 10:1 Why stand you afar off, O LORD? why hide you yourself in times of trouble?

Psalm 42:9 I will say to God my rock, Why have you forgotten me? why go I mourning because of the oppression of the enemy?

Psalm 44:9 But you have cast off, and put us to shame; and go not forth with our armies.

Psalm 60:1,10 O God, you have cast us off, you have scattered us, you have been displeased; O turn yourself to us again...

Psalm 77:7 Will the Lord cast off for ever? and will he be favorable no more?

Jeremiah 31:37 Thus said the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath...

Jeremiah 33:24-26 Consider you not what this people have spoken, saying, The two families which the LORD has chosen, he has even cast them off...

Romans 11:1,2 I say then, Has God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin...

smoke

Psalm 79:5 How long, LORD? will you be angry for ever? shall your jealousy burn like fire?

Deuteronomy 29:20 The LORD will not spare him, but then the anger of the LORD and his jealousy shall smoke against that man...

the sheep

Psalm 79:13 So we your people and sheep of your pasture will give you thanks for ever: we will show forth your praise to all generations.

Psalm 95:7 For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if you will hear his voice,

Psalm 100:3 Know you that the LORD he is God: it is he that has made us, and not we ourselves; we are his people, and the sheep of his pasture.

Jeremiah 23:1 Woe be to the pastors that destroy and scatter the sheep of my pasture! said the LORD.

Ezekiel 34:8,31 As I live, said the Lord GOD, surely because my flock became a prey, and my flock became meat to every beast of the field...

Luke 12:32 Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

John 10:26-30 But you believe not, because you are not of my sheep, as I said to you...

Cross References
Deuteronomy 29:20
The LORD will not be willing to forgive him, but rather the anger of the LORD and his jealousy will smoke against that man, and the curses written in this book will settle upon him, and the LORD will blot out his name from under heaven.

2 Samuel 24:17
Then David spoke to the LORD when he saw the angel who was striking the people, and said, "Behold, I have sinned, and I have done wickedly. But these sheep, what have they done? Please let your hand be against me and against my father's house."

1 Chronicles 21:17
And David said to God, "Was it not I who gave command to number the people? It is I who have sinned and done great evil. But these sheep, what have they done? Please let your hand, O LORD my God, be against me and against my father's house. But do not let the plague be on your people."

Psalm 18:8
Smoke went up from his nostrils, and devouring fire from his mouth; glowing coals flamed forth from him.

Psalm 44:9
But you have rejected us and disgraced us and have not gone out with our armies.

Psalm 77:7
"Will the Lord spurn forever, and never again be favorable?

Psalm 79:5
How long, O LORD? Will you be angry forever? Will your jealousy burn like fire?

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