Psalm 83 – “Hostile Petition”

Hebrew-English Text
I. Summary
The psalmist describes God’s enemies and asks him to destroy them.

II. Photo
The psalmist petitions God: “Deal with them as You did with Midian, with Sisera, with Jabin, at the brook Kishon — who were destroyed at En-dor, who became dung for the field.” (vv. 10-11)

III. Select Verses    
2-9: O God, do not be silent; do not hold aloof; do not be quiet, O God! For Your enemies rage, Your foes assert themselves. They plot craftily against Your people, take counsel against Your treasured ones. They say, “Let us wipe them out as a nation; Israel’s name will be mentioned no more.” Unanimous in their counsel they have made an alliance against You — the clans of Edom and the Ishmaelites, Moab and the Hagrites, Gebal, Ammon, and Amalek, Philistia with the inhabitants of Tyre; Assyria too joins forces with them; they give support to the sons of Lot. Selah.
10-12: Deal with them as You did with Midian, with Sisera, with Jabin, at the brook Kishon — who were destroyed at En-dor, who became dung for the field.
17-18: Cover their faces with shame so that they seek Your name, O LORD. May they be frustrated and terrified, disgraced and doomed forever.
19: May they know that Your name, Yours alone, is the LORD, supreme over all the earth.

IV. Outline
1. Superscription
2. Invocation, introductory petition
3-9. Rationale/complaint
10-17a. Petition/imprecation
17b. Anticipated praise
18. Imprecation
19. Anticipated praise

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Tate, Marvin. “Psalms 51-100” Word Biblical Commentary vol. 20 (Waco, Texas: Wordbooks, 1990).
Photo copied from http://blogs.sfweekly.com/thesnitch/Toilet%20paper%20rolls.jpg

Psalm 82 – “Oracle/Petition”

Hebrew-English Text
I. Summary
God censures the assembly of gods and the psalmist asks God to judge the earth.

II. Photo
God judges the gods: “I had taken you for divine beings, sons of the Most High, all of you; but you shall die as men do, fall like any prince.” (vv. 6-7)

III. Select Verses    
1b: God stands in the divine assembly; among the divine beings He pronounces judgment.
2-4: How long will you judge perversely, showing favor to the wicked? Selah.  Judge the wretched and the orphan, vindicate the lowly and the poor, rescue the wretched and the needy; save them from the hand of the wicked.
6-7: I had taken you for divine beings, sons of the Most High, all of you; but you shall die as men do, fall like any prince.
8: Arise, O God, judge the earth, for all the nations are Your possession.

IV. Outline

1a. Superscription
1b. Description/praise of God
2-7. Oracle
    2. Accusation of other gods
    3-4. Command to other gods
    5. Description/disparagement
    6-7. Realization = sentence
8. Petition

V. Comment
Psalm 82, which describes God standing among the other gods, has generated a vast amount of scholarly literature. Tate writes that “it is sui generis in the Psalter; there is no other psalm like it.” (334) There are, however, other biblical passages that describe God relating with other divine powers:

  • 1 Kings 22:19-23: But [Micaiah] said, “I call upon you to hear the word of the LORD! I saw the LORD seated upon His throne, with all the host of heaven standing in attendance to the right and to the left of Him. The LORD asked, ‘Who will entice Ahab so that he will march and fall at Ramoth-gilead?’ Then one said thus and another said thus,  until a certain spirit came forward and stood before the LORD and said, ‘I will entice him.’ ‘How?’ the LORD asked him. And he replied, ‘I will go out and be a lying spirit in the mouth of all his prophets.’ Then He said, ‘You will entice and you will prevail. Go out and do it.’ So the LORD has put a lying spirit in the mouth of all these prophets of yours; for the LORD has decreed disaster upon you.”
  • Job 1:6-2:6: One day the divine beings presented themselves before the LORD, and the Adversary came along with them.  The LORD said to the Adversary, “Where have you been?” The Adversary answered the LORD, “I have been roaming all over the earth.” The LORD said to the Adversary, “Have you noticed My servant Job? There is no one like him on earth, a blameless and upright man who fears God and shuns evil!” The Adversary answered the LORD, “Does Job not have good reason to fear God? Why, it is You who have fenced him round, him and his household and all that he has. You have blessed his efforts so that his possessions spread out in the land. But lay Your hand upon all that he has and he will surely blaspheme You to Your face.” The LORD replied to the Adversary, “See, all that he has is in your power; only do not lay a hand on him.” The Adversary departed from the presence of the LORD. One day the divine beings presented themselves before the LORD. The Adversary came along with them to present himself before the LORD. The LORD said to the Adversary, “Where have you been?” The Adversary answered the LORD, “I have been roaming all over the earth.” The LORD said to the Adversary, “Have you noticed My servant Job? There is no one like him on earth, a blameless and upright man who fears God and shuns evil. He still keeps his integrity; so you have incited Me against him to destroy him for no good reason.” The Adversary answered the LORD, “Skin for skin — all that a man has he will give up for his life. But lay a hand on his bones and his flesh, and he will surely blaspheme You to Your face.” So the LORD said to the Adversary, “See, he is in your power; only spare his life.”
  • Zech. 1:7-17: On the twenty-fourth day of the eleventh month of the second year of Darius — the month of Shebat — this word of the LORD came to the prophet Zechariah son of Berechiah son of Iddo: In the night, I had a vision. I saw a man, mounted on a bay horse, standing among the myrtles in the Deep, and behind him were bay, sorrel, and white horses. I asked, “What are those, my lord?” And the angel who talked with me answered, “I will let you know what they are.”  Then the man who was standing among the myrtles spoke up and said, “These were sent out by the LORD to roam the earth.”  And in fact, they reported to the angel of the LORD who was standing among the myrtles, “We have roamed the earth, and have found all the earth dwelling in tranquility.” Thereupon the angel of the LORD exclaimed, “O LORD of Hosts! How long will You withhold pardon from Jerusalem and the towns of Judah, which You placed under a curse seventy years ago?” The LORD replied with kind, comforting words to the angel who talked with me. Then the angel who talked with me said to me: “Proclaim! Thus said the LORD of Hosts: I am very jealous for Jerusalem — for Zion — and I am very angry with those nations that are at ease; for I was only angry a little, but they overdid the punishment.  Assuredly, thus said the LORD: I graciously return to Jerusalem. My House shall be built in her — declares the LORD of Hosts — the measuring line is being applied to Jerusalem. Proclaim further: Thus said the LORD of Hosts: My towns shall yet overflow with bounty. For the LORD will again comfort Zion; He will choose Jerusalem again.”
  • Is. 6:1-5: In the year that King Uzziah died, I beheld my Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple. Seraphs stood in attendance on Him. Each of them had six wings: with two he covered his face, with two he covered his legs, and with two he would fly. And one would call to the other, “Holy, holy, holy! The LORD of Hosts! His presence fills all the earth!” The doorposts would shake at the sound of the one who called, and the House kept filling with smoke. I cried, “Woe is me; I am lost! For I am a man of unclean lips And I live among a people Of unclean lips; Yet my own eyes have beheld The King LORD of Hosts.”

Gerstenberger notes in regards to God’s address in Psalm 82: “Hardly in any other passage, however, is the lack of social justice made the central point of accusation. Partly for this reason, modern exegetes have been mesmerized by the problem whether Ps 82 is talking about foreign gods or about dominant political powers acting in the name of their deities. Niehr is probably right when he evaluates this whole controversy as a ‘false alternative.’ Wherever justice was at stake in the [ancient Near East] the deities played an important role, but those humans in charge were always involved with the execution of the law.”

VI. Works Used
(see “Commentaries” page)
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Tate, Marvin. “Psalms 51-100” Word Biblical Commentary vol. 20 (Waco, Texas: Wordbooks, 1990).
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Psalm 81 – “Call to Praise; Oracle”

Hebrew-English Text
I. Summary
The psalmist calls upon the people to praise God. God expresses his dissappointment with the people.

II. Photo
God alleviated the people’s pain: “I relieved his shoulder of the burden, his hands were freed from the basket.” (v. 7)

III. Select Verses    
2-6a:  Sing joyously to God, our strength; raise a shout for the God of Jacob. Take up the song, sound the timbrel, the melodious lyre and harp. Blow the horn on the new moon, on the full moon for our feast day. For it is a law for Israel, a ruling of the God of Jacob; He imposed it as a decree upon Joseph when he went forth from the land of Egypt
8: In distress you called and I rescued you; I answered you from the secret place of thunder I tested you at the waters of Meribah. Selah.
9-11: Hear, My people, and I will admonish you; Israel, if you would but listen to Me! You shall have no foreign god, you shall not bow to an alien god. I the LORD am your God who brought you out of the land of Egypt; open your mouth wide and I will fill it.
12-15: But My people would not listen to Me, Israel would not obey Me. So I let them go after their willful heart that they might follow their own devices. If only My people would listen to Me, if Israel would follow My paths, then would I subdue their enemies at once, strike their foes again and again.

IV. Outline

1. Superscription
2-6b. Summons to praise
    2-4. Summons
    5-6a. Rationale
6b-17. Oracle
    6b-8. Account of salvation
    9-11. Exhortation
    12-17. Account of sin and its consequences (?)

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Tate, Marvin. “Psalms 51-100” Word Biblical Commentary vol. 20 (Waco, Texas: Wordbooks, 1990).
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Psalm 80 – “Allegorical Petition”

Hebrew-English Text
I. Summary
The psalmist, who uses the analogy of a grapevine, asks God to save the people.

II. Photo
God “planted” the people: “You plucked up a vine from Egypt; You expelled nations and planted it. You cleared a place for it; it took deep root and filled the land.” (vv. 9-10)

III. Select Verses    
2-3: Give ear, O shepherd of Israel who leads Joseph like a flock! Appear, You who are enthroned on the cherubim, at the head of Ephraim, Benjamin, and Manasseh! Rouse Your might and come to our help!
5-7: O LORD, God of hosts, how long will You be wrathful toward the prayers of Your people? You have fed them tears as their daily bread, made them drink great measures of tears. You set us at strife with our neighbors; our enemies mock us at will.
9-16:  You plucked up a vine from Egypt; You expelled nations and planted it. You cleared a place for it; it took deep root and filled the land. The mountains were covered by its shade, mighty cedars by its boughs. Its branches reached the sea, its shoots, the river.  Why did You breach its wall so that every passerby plucks its fruit,  wild boars gnaw at it, and creatures of the field feed on it?  O God of hosts, turn again, look down from heaven and see; take note of that vine,  the stock planted by Your right hand, the stem you have taken as Your own.
19: We will not turn away from You; preserve our life that we may invoke Your name.

IV. Outline

1. Superscription
2. Invocation, initial petition.
3-4. Petition
5-7. Complaint/accusation
8. Petition
9-17. Allegory
    9-12. Description
    13-14. Complaint/accusation
    15-16. Petition
    17. Complaint
18. Petition
19a. Vow/Affirmation of confidence
19b-20. Petition

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Tate, Marvin. “Psalms 51-100” Word Biblical Commentary vol. 20 (Waco, Texas: Wordbooks, 1990).
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Psalm 79 – “Petition/Imprecation”

Hebrew-English Text
I. Summary
The psalmist asks God to punish his enemies.

II. Photo
The enemy is fierce: “They have left Your servants’ corpses as food for the fowl of heaven, and the flesh of Your faithful for the wild beasts!” (v. 2)

III. Select Verses    
1b-3: O God, heathens have entered Your domain, defiled Your holy temple, and turned Jerusalem into ruins.  They have left Your servants’ corpses as food for the fowl of heaven, and the flesh of Your faithful for the wild beasts. Their blood was shed like water around Jerusalem, with none to bury them.
4: We have become the butt of our neighbors, the scorn and derision of those around us.
5-8: How long, O LORD, will You be angry forever, will Your indignation blaze like fire? Pour out Your fury on the nations that do not know You, upon the kingdoms that do not invoke Your name, for they have devoured Jacob and desolated his home.
9-10: Help us, O God, our deliverer, for the sake of the glory of Your name. Save us and forgive our sin, for the sake of Your name.  Let the nations not say, “Where is their God?” Before our eyes let it be known among the nations that You avenge the spilled blood of Your servants.
12: Pay back our neighbors sevenfold for the abuse they have flung at You, O LORD.

IV. Outline
1a. Superscription
1b. Invocation
1c-5. Complaint
6. Petition/imprecation
7. Rationale
8-11. Petition
12. Imprecation
13. Hope/vow

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Tate, Marvin. “Psalms 51-100” Word Biblical Commentary vol. 20 (Waco, Texas: Wordbooks, 1990).
Photo copied from http://www.parks-sa.co.za/gallery/d/26846-3/vultures1a.jpg

Psalm 78 – “Historical Sermon”

Hebrew-English Text
I. Summary
The psalmist recounts the people’s history from the exodus until the monarchy.

II. Photo
God performed wonders in Egypt: “He killed their vines with hail, their sycamores with frost.” (v. 47)

III. Select Verses    
2-3: I will expound a theme, hold forth on the lessons of the past, things we have heard and known, that our fathers have told us.
6-8: That a future generation might know — children yet to be born — and in turn tell their children that they might put their confidence in God, and not forget God’s great deeds, but observe His commandments, and not be like their fathers, a wayward and defiant generation, a generation whose heart was inconstant, whose spirit was not true to God.
13-16: He split the sea and took them through it; He made the waters stand like a wall. He led them with a cloud by day, and throughout the night by the light of fire. He split rocks in the wilderness and gave them drink as if from the great deep. He brought forth streams from a rock and made them flow down like a river.
19-20: They spoke against God, saying, “Can God spread a feast in the wilderness?  True, He struck the rock and waters flowed, streams gushed forth; but can He provide bread? Can He supply His people with meat?”
42-51: They did not remember His strength, or the day He redeemed them from the foe; how He displayed His signs in Egypt, His wonders in the plain of Zoan. He turned their rivers into blood; He made their waters undrinkable. He inflicted upon them swarms of insects to devour them, frogs to destroy them. He gave their crops over to grubs, their produce to locusts. He killed their vines with hail, their sycamores with frost. He gave their beasts over to hail, their cattle to lightning bolts.  He inflicted His burning anger upon them, wrath, indignation, trouble, a band of deadly messengers.  He cleared a path for His anger; He did not stop short of slaying them, but gave them over to pestilence. He struck every first-born in Egypt, the first fruits of their vigor in the tents of Ham.
67-68: He rejected the clan of Joseph; He did not choose the tribe of Ephraim.  He did choose the tribe of Judah, Mount Zion, which He loved.
70-72: He chose David, His servant, and took him from the sheepfolds. He brought him from minding the nursing ewes to tend His people Jacob, Israel, His very own. He tended them with blameless heart; with skillful hands he led them.

IV. Outline

1a. Superscription
1b-8. Exordium (introduction)
9-72. Historical lesson
    9-11. The failings of Ephraim
    12-14. Egypt
    15-16. The wilderness
    17-20. Doubting God
    21-22. Punishment
    23-29. God brings food
    30-33. Punishment
    34-35. Repentance
    36-37. Relapse
    38-39. God’s restraint
    40-41. The defiant nature of Israel
    42-51. Egypt
    52-53. The wilderness
    54-55. Settling the land of Israel
    56-58. Sinning in the land
    59-64. Punishment
    65-66. God the warrior
    67-68. Israel and Judah
    69. The temple
    70-72. David

V. Comment
Psalm 78, which is the second longest psalm in the Psalter, tells Israel’s history from the time of the exodus until the divided monarchy. Gerstenberger writes: “[The psalm] does not want simply to teach history, but to exemplify present faith in the light of a few historical situations… Edification of the community was the chief purpose of the liturgical teams, who would work on the texts to use them in solemn assemblies. This goal would include strengthening the faith and conscience of members of a Yahweh congregation.” (93, 98)

VI. Works Used
(see “Commentaries” page)
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Tate, Marvin. “Psalms 51-100” Word Biblical Commentary vol. 20 (Waco, Texas: Wordbooks, 1990).
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Psalm 77 – “Complaint; Hymnic Praise”

Hebrew-English Text
I. Summary
The psalmist questions God’s current behavior but praises his past actions.

II. Photo
The psalmist complains: “You have held my eyelids open; I am overwrought, I cannot speak.” (v. 5)

III. Select Verses    
4: I call God to mind, I moan, I complain, my spirit fails. Selah.
6-11: My thoughts turn to days of old, to years long past. I recall at night their jibes at me; I commune with myself; my spirit inquires, “Will the Lord reject forever and never again show favor? Has His faithfulness disappeared forever? Will His promise be unfulfilled for all time?  Has God forgotten how to pity? Has He in anger stifled His compassion?” Selah. And I said, “It is my fault that the right hand of the Most High has changed.”
14: O God, Your ways are holiness; what god is as great as God?
16-21: By Your arm You redeemed Your people, the children of Jacob and Joseph. Selah. The waters saw You, O God, the waters saw You and were convulsed; the very deep quaked as well. Clouds streamed water; the heavens rumbled; Your arrows flew about; Your thunder rumbled like wheels; lightning lit up the world; the earth quaked and trembled. Your way was through the sea, Your path, through the mighty waters; Your tracks could not be seen. You led Your people like a flock in the care of Moses and Aaron.

IV. Outline
1. Superscription
2-4. Description of unanswered prayer
5-11. Complaint
12-13. Hymnic introduction
14-21. Hymnic praise

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Tate, Marvin. “Psalms 51-100” Word Biblical Commentary vol. 20 (Waco, Texas: Wordbooks, 1990).
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Psalm 76 – “Hymnic Address”

Hebrew-English Text
I. Summary
The psalmist praises God and urges his audience to offer sacrifices.

II. Photo
God dwells in Israel: “God has made Himself known in Judah, His name is great in Israel; Salem became His abode; Zion, His den.” (vv. 2-3)

III. Select Verses    
2-4: God has made Himself known in Judah, His name is great in Israel; Salem became His abode; Zion, His den. There He broke the fiery arrows of the bow, the shield and the sword of war. Selah.
5-8: You were resplendent, glorious, on the mountains of prey. The stout-hearted were despoiled; they were in a stupor; the bravest of men could not lift a hand. At Your blast, O God of Jacob, horse and chariot lay stunned. O You! You are awesome! Who can withstand You when You are enraged?
11: The fiercest of men shall acknowledge You, when You gird on the last bit of fury.
12: Make vows and pay them to the LORD your God; all who are around Him shall bring tribute to the Awesome One.

IV. Outline
1. Superscription
2-5. Hymnic praise
6-11. Hymnic direct address
12. Call to worship
13. Rationale

V. Comment
Psalm 76 is a hymn that praises God’s past deeds and his might. The word  hls  “selah” appears in vv. 4, 10. While it closes a third-person address in v. 4, it appears within the second-person address in v. 11. As Craigie notes in an excurcus, “Both the etymology of the term and its precise significance remain uncertain. It is used sometimes at the end of sections which may be equivalent to strophes or stanzas (e.g. Ps 3:3, 5), sometimes at the end of a psalm (e.g. Ps 3:9), sometimes after what appears to be a quotation (e.g. Ps 44:9), but sometimes no evident significance may be determined from its location; thus it is used in Ps 68:8 in the middle of what is probably a quotation from an ancient passage of Hebrew poetry. The wide distribution of the term throughout the Psalter, and throughout the collections within the Psalter, probably indicates that the use of the word goes back to ancient times, though whether the usage goes back to the time of the composition of the psalms within which it appears cannot be certain.
“One factor which seems to be fairly certain is that the term has some kind of musical significance, either with respect to the singing of the psalm or with respect to its musical accompaniment. With very few exceptions, the term is used in psalms which have titles; the majority of the titles identify the psalms containing hls with David or the Levitical singers, and about 75 percent of the titles also make reference to the “musical director” or “choirmaster.”
“A variety of theories, some ancient and some modern, have offered possible solutions to the meaning of the term:

  • (i) G rendered the Hebrew term by dia¿yalma, which might be taken to imply “pause,” or “instrumental interlude,” or even “louder.”
  • (ii) The Palestinian Jewish tradition, as represented in the Targum and followed by some early Christian interpreters such as Jerome, took the term to mean “for ever,” though no precise etymological basis can be found for this meaning for the term. The implication would be that a benediction or chorus was to be sung at this point in the psalm.
  • (iii) A third possible interpretation is to understand the term as referring to points in the use of the song in the context of worship at which the congregation prostrated themselves on the ground in obeisance before God (see S. Mowinckel, The Psalms in Israel’s Worship II 211)…

 

“With respect to the interpretation of the psalms in which the word is used, it must be admitted that in the light of current knowledge no precise significance can be attributed to hls. However, it may serve as a useful reminder to the modern reader of the Psalms that many psalms were initially sung with musical accompaniment. And in terms of probabilities, the tradition preserved by G should probably be considered as providing the most likely significance of the term.” (Psalms 1-50, pp. 76-77)

VI. Works Used
(see “Commentaries” page)
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Tate, Marvin. “Psalms 51-100” Word Biblical Commentary vol. 20 (Waco, Texas: Wordbooks, 1990).
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Psalm 75 – “Pedagogic Lesson”

Hebrew-English Text
I. Summary
The psalmist asserts that God judges the wicked.

II. Photo
God has a glass of wine: “There is a cup in the Lord’s hand with foaming wine fully mixed; from this he pours; all the wicked of the earth drink, draining it to the very dregs.” (v. 9)

III. Select Verses    
(the entire psalm)
2: We praise You, O God; we praise You; Your presence is near; men tell of Your wondrous deeds.
3-4: “At the time I choose, I will give judgment equitably. Earth and all its inhabitants dissolve; it is I who keep its pillars firm.” Selah.
5-9: To wanton men I say, ‘Do not be wanton!’ to the wicked, ‘Do not lift up your horns!’” Do not lift your horns up high in vainglorious bluster. For what lifts a man comes not from the east or the west or the wilderness; for God it is who gives judgment; He brings down one man, He lifts up another. There is a cup in the LORD’s hand with foaming wine fully mixed; from this He pours; all the wicked of the earth drink, draining it to the very dregs.
10-11: As for me, I will declare forever, I will sing a hymn to the God of Jacob. “All the horns of the wicked I will cut; but the horns of the righteous shall be lifted up.”

IV. Outline
1. Superscription
2. Invocation, praise
3-4. Oracle
5-9. Pedagogic lesson
10-11. Vow

V. Comment
Psalm 75, which contains a divine oracle in vv. 3-4, is a pedagogic lesson about the wicked. The psalmist’s lesson culminates with v. 9: “There is a cup in the Lord’s hand with foaming wine fully mixed; from this He pours; all the wicked of the earth drink, draining it to the very dregs.” While this particular verse may be enigmatic, the theme of God’s wrathful cup of wine is found elsewhere in the Bible:

  • Is. 51:17-23: Rouse, rouse yourself! Arise, O Jerusalem, You who from the LORD’s hand Have drunk the cup of His wrath, You who have drained to the dregs The bowl, the cup of reeling! … Therefore, Listen to this, unhappy one, Who are drunk, but not with wine! Thus said the LORD, your Lord, Your God who champions His people: Herewith I take from your hand The cup of reeling, The bowl, the cup of My wrath; You shall never drink it again. I will put it in the hands of your tormentors, Who have commanded you, “Get down, that we may walk over you” — So that you made your back like the ground, Like a street for passersby.
  • Jer. 25:15-29: For thus said the LORD, the God of Israel, to me: “Take from My hand this cup of wine — of wrath — and make all the nations to whom I send you drink of it. Let them drink and retch and act crazy, because of the sword that I am sending among them.” So I took the cup from the hand of the LORD and gave drink to all the nations to whom the LORD had sent me: Jerusalem and the towns of Judah, and its kings and officials, to make them a desolate ruin, an object of hissing and a curse — as is now the case; Pharaoh king of Egypt, his courtiers, his officials, and all his people; all the mixed peoples; all the kings of the land of Uz; all the kings of the land of the Philistines — Ashkelon, Gaza, Ekron, and what is left of Ashdod; Edom, Moab, and Ammon;  all the kings of Tyre and all the kings of Sidon, and all the kings of the coastland across the sea; Dedan, Tema, and Buz, and all those who have their hair clipped; all the kings of Arabia, and all the kings of the mixed peoples who live in the desert; all the kings of Zimri and all the kings of Elam and all the kings of Media; all the kings of the north, whether far from or close to each other — all the royal lands which are on the earth. And last of all, the king of Sheshach shall drink. Say to them: “Thus said the LORD of Hosts, the God of Israel: Drink and get drunk and vomit; fall and never rise again, because of the sword that I send among you.” And if they refuse to take the cup from your hand and drink, say to them, “Thus said the LORD of Hosts: You must drink! If I am bringing the punishment first on the city that bears My name, do you expect to go unpunished? You will not go unpunished, for I am summoning the sword against all the inhabitants of the earth — declares the LORD of Hosts.”
  • Ezek. 23:31 You walked in your sister’s path; therefore I will put her cup into your hand. Thus said the Lord GOD: You shall drink of your sister’s cup, So deep and wide; It shall cause derision and scorn, It holds so much. You shall be filled with drunkenness and woe. The cup of desolation and horror, The cup of your sister Samaria — You shall drink it and drain it, And gnaw its shards; And you shall tear your breasts. For I have spoken — declares the Lord GOD.  Assuredly, thus said the Lord GOD: Because you have forgotten Me and cast Me behind your back, you in turn must suffer for your wanton whoring.
  • Psa. 60:5 You have made Your people suffer hardship; You have given us wine that makes us reel.

VI. Works Used
(see “Commentaries” page)
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Tate, Marvin. “Psalms 51-100” Word Biblical Commentary vol. 20 (Waco, Texas: Wordbooks, 1990).
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Psalm 74 – “Petition”

Hebrew-English Text
I. Summary
The psalmist begs God to avenge the enemy.

II. Photo
The enemies have attacked: “It is like men wielding axes against a gnarled tree; with hatchet and pike they hacked away at its carved work!” (vv. 5-6)

III. Select Verses    
1b: Why, O God, do You forever reject us, do You fume in anger at the flock that You tend?
2-4: Remember the community You made Yours long ago, Your very own tribe that You redeemed, Mount Zion, where You dwell. Bestir Yourself because of the perpetual tumult, all the outrages of the enemy in the sanctuary. Your foes roar inside Your meeting-place; they take their signs for true signs.
9: No signs appear for us; there is no longer any prophet; no one among us knows for how long.
12-17:  O God, my king from of old, who brings deliverance throughout the land;  it was You who drove back the sea with Your might, who smashed the heads of the monsters in the waters; it was You who crushed the heads of Leviathan, who left him as food for the denizens of the desert; it was You who released springs and torrents, who made mighty rivers run dry; the day is Yours, the night also; it was You who set in place the orb of the sun; You fixed all the boundaries of the earth; summer and winter — You made them.
22: Rise, O God, champion Your cause; be mindful that You are blasphemed by base men all day long.

IV. Outline
1a. Superscription
1b. Complaint/accusation
2-3. Petition
4-11a. Complaint
11b. Petition
12-17. Hymnic praise
18-23. Petition

V. Comment
Psalm 74 belongs to the complaint/petition/imprecation genre. As Tate writes, the psalm exposes “the roaring enemies who have wreaked great damage to the divine dwelling place and to the people. The great distress which has resulted and the behavior of the enemies are described for God’s attention, and he is implored to intervene with power to rectify the situation. The fourth section (vv 12–17) is different, however; it is hymnic in nature, describing in a glorifying way the cosmic actions of God. These are, of course, put in the form of address to God. This section serves two major purposes in the psalm: (1) it looks back to the great acts of God and lays a foundation for the present appeal; (2) it contrasts in a striking way the cosmic strength and power of Yahweh with the seeming weakness which he has displayed toward his own major concerns: covenant, temple, and the poor and needy people of his “pasture.” He is a powerful cosmic king who is failing as a Divine Warrior in the view of the speaker in Ps 74— failing because of his unrelenting anger against his own people—while he tolerates outrageous behavior on the part of those who slander his name and destroy his temple (cf Young, 155–57). This section serves as a major motivation in the prayer (motivations are rather common in laments; see Gunkel-Begrich, Einleitung, 125, 129–32; S. Mowinckel, PIW, I, 204–6).” (246)

VI. Works Used
(see “Commentaries” page)
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Tate, Marvin. “Psalms 51-100” Word Biblical Commentary vol. 20 (Waco, Texas: Wordbooks, 1990).
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