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Psalms 74:1

in Psalms 74

Why have You rejected us forever, O God? Why does Your anger smolder against the sheep of Your pasture?

BSB

The same verse in ASV and KJV

ASV

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

KJV

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

This verse in Psalms 74

Commentary

10 notes on this verse

A commentator

Charles Spurgeon

1834–1892

The Treasury of David, Vol. 3 (1872)

O God, why hast thou cast us off for ever? To cast us off at all were hard, but when thou dost for so long a time desert they people it is an evil beyond all endurance—the very chief of woes and abyss of misery. It is our wisdom when under chastisement to enquire, "Show me wherefore thou contendest with me?" and if the affliction be a protracted one, we should more eagerly enquire the purport of it.

This site's exposition

the sheep of Your pasture

on Psalms 74:1-3

The psalm opens by asking why God has rejected his own and why his anger smolders against the sheep of his pasture. The plea rests on what God already did, purchasing this congregation long ago and redeeming it as the tribe of his inheritance, with Mount Zion as his dwelling. Then it asks him to walk over to the ruins.

The record, by era

The Church Fathers1 voice

A commentator

Augustine of Hippo

Exposition on Psalm 74 · Written in the 5th century.

proposed

"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?

The Puritans and the Awakening3 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

This psalm is entitled Maschil--a psalm to give instruction, for it was penned in a day of affliction, which is intended for instruction; and this instruction in general it gives us, That when we are, upon any account, in distress, it is our wisdom and duty to apply to God by faithful and fervent prayer, and we shall not find it in vain to do so.

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

), we hope not too great a liberty, for Christ himself, upon the cross, cried out, My God my God, why hast thou forsaken me? So the church here, O God! why hast thou forsaken us for ever?

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O God, why hast thou cast us off for ever?.....

The Nineteenth Century1 voice

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

proposed

cast . . . off--with abhorrence (compare Ps 43:2; There is no disavowal of guilt implied. The figure of fire to denote God's anger is often used; and here, and in De 29:20, by the word "smoke," suggests its continuance. sheep . . . pasture--(Compare Ps 80:1;

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3 more voices on this verse

The Nineteenth Century3 voices

A commentator

Charles Spurgeon

1834–1892

The Treasury of David, Vol. 3 (1872)

proposed

O God, why hast thou cast us off for ever? To cast us off at all were hard, but when thou dost for so long a time desert they people it is an evil beyond all endurance—the very chief of woes and abyss of misery. It is our wisdom when under chastisement to enquire, "Show me wherefore thou contendest with me?" and if the affliction be a protracted one, we should more eagerly enquire the purport of it. Sin is usually at the bottom of all the hiding of the Lord's face; let us ask the Lord to reveal the special form of it to us, that we may repent of it, overcome it, and henceforth forsake it. When a church is in a forsaken condition it must not sit still in apathy, but turn to the hand which smiteth it, and humbly enquire the reason why. At the same time, the enquiry of the text is a faulty one, for it implies two mistakes. There are two questions, which only admit of negative replies. "Hath God cast away his people?" (Ro 11:1); and the other, "Will the Lord cast off for ever?" (Ps 77:7). God is never weary of his people so as to abhor them, and even when his anger is turned against them, it is but for a small moment, and with a view to their eternal good. Grief in its distraction asks strange questions and surmises impossible terrors. It is a wonder of grace that the Lord has not long ago put us away as men lay aside cast off garments, but he hateth putting away, and will still be patient with his chosen. Why doth thine anger smoke against the sheep of thy pasture? They are thine, they are the objects of thy care, they are poor, silly, and defenceless things: pity them, forgive them, and come to their rescue. They are but sheep, do not continue to be wroth with them. It is a terrible thing when the anger of God smokes, but it is an infinite mercy that it does not break into a devouring flame.

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

O God, why hast thou cast us off for ever? - Hast thou determined that we shall never more be thy people? Are we never to see an end to our calamities?
O God, why hast thou cast us off for ever? - Thou seemest to have cast us off forever, or finally. Compare Psa 44:9, note; Psa 13:1, note. “Why doth thine anger smoke.” See Deu 29:20. The presence of smoke indicates fire, and the language here is such as often occurs in the Scriptures, when anger or wrath is compared with fire. See Deu 32:22; Jer 15:14. Against the sheep of thy pasture - Thy people, represented as a flock. See Psa 79:13; Psa 95:7. This increases the tenderness of the appeal. The wrath of God seemed to be enkindled against his own people, helpless and defenseless, who needed his care, and who might naturally look for it - as a flock needs the care of a shepherd, and as the care of the shepherd might be expected. He seemed to be angry with his people, and to have cast them off, when they had every reason to anticipate his protection.

How the passage was read

What the Jewish commentators add

is Your wrath kindled lit. do Your nostrils smoke. Whenever one is angry, the nostrils emit smoke.
Rashi: France, 1040–1105 · Rashi on Psalms 74:1:1, via Sefaria, The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Texts and citation data: Sefaria; each excerpt follows its version’s licence. 5 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.

The words behind it

8 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • לָמָ֣ה<to> why?

    lamahH4100752 times

  • אֱ֭לֹהִיםO God

    ʾelohimH4302601 times

  • זָנַ֣חְתָּhave you rejected [us]

    zanachtaH218620 times

  • לָנֶ֑צַחto perpetuity

    lanetzachH533143 times

  • יֶעְשַׁ֥ןdoes it smoke?

    ye'shanH62256 times

  • אַ֝פְּךָ֗anger your

    ʾapekhaH639276 times

  • בְּצֹ֣אןon [the] sheep of

    betzonH6629274 times

  • מַרְעִיתֶֽךָ׃pasture your

    maritekhaH483010 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Psalms 100:3

    Know that the LORD is God. It is He who made us, and we are His; we are His people, and the sheep of His pasture.

    it leads to

    • Psalms 95:6–7

      O come, let us worship and bow down; let us kneel before the LORD our Maker.

    • Psalms 46:10

      “Be still and know that I am God; I will be exalted among the nations, I will be exalted over the earth.”

    • Psalms 119:73

      Your hands have made me and fashioned me; give me understanding to learn Your commandments.

    • John 17:3

      Now this is eternal life, that they may know You, the only true God, and Jesus Christ, whom You have sent.

    • Ephesians 2:10

      For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance as our way of life.

  • Through

    Psalms 44:9

    But You have rejected and humbled us; You no longer go forth with our armies.

    it leads to

    • Psalms 60:10

      Have You not rejected us, O God? Will You no longer march out, O God, with our armies?

  • Through

    Psalms 79:13

    Then we Your people, the sheep of Your pasture, will thank You forever; from generation to generation we will declare Your praise.

    it leads to

    • Psalms 95:7

      For He is our God, and we are the people of His pasture, the sheep under His care. Today, if you hear His voice,

    • Isaiah 43:21

      The people I formed for Myself will declare My praise.

About Psalms

A Storm in the Rocky Mountains, Mt. Rosalie. Albert Bierstadt, 1866. Wikimedia Commons. Public domain.
A Storm in the Rocky Mountains, Mt. Rosalie. Albert Bierstadt, 1866. Wikimedia Commons. Public domain.

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the Book of Psalms; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Augustine of Hippo, Exposition on Psalm 74; Charles Spurgeon, The Treasury of David, Vol. 3; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.