Liturgies of anger
Verses 18-23 are the people's protest to God. In full consciousness of the degradation of the people, the psalmist turns on their behalf to God. He angrily asserts their innocence and affirms their undeviating loyalty with rhetorical questions and statements. This is the core of his defense of the people which is, at one and the same time, a prosecutorial argument against/with God.
Never shall I forget that night, the first night in the camp, which has turned my life into one long night, seven times cursed and seven times sealed. Never shall I forget the little faces of the children, whose bodies I saw turned into wreaths of smoke beneath a silent blue sky.
Never shall I forget those flames which consumed my faith forever.
Never shall I forget that nocturnal silence which deprived me, for all eternity, of the desire to live. Never shall I forget those moments which murdered my God and my soul and turned my dreams to dust. Never shall I forget these things, even if I am condemned to live as long as God Himself. Never. (6)
Verses 24-27 are the people's cry-prayer for help. In his deepest anguish, the psalmist commands God. It is an act of protest, of accusation.
No quarter is given. Nothing is swept away in false piety, in aesthetic imagery, or in elegant theological speculation.
The language is very strong: We are being slaughtered like sheep; God must save us! God is asleep; God must wake up! God cannot hide from our suffering! God is like a drunken soldier Who must be roused from God's stupor to avenge God's people (Ps. 78:65). The Hebrew verbs here are in the imperative form. The language is so strong that the levites who chanted this psalm in the temple were called "the arousers" and the rabbis actually suppressed the daily recitation of this psalm.
The emotion of this psalm is rage. It is hurt and anger, magnified. Yet this rage is morally transformed into a religious affection, into the ongoing emotional attitude of righteous anger. It is not enough to feel rage; it must be channeled into a demand for fairness, into a cry for justice.
The transformation of rage into righteous anger is a function of the theology of covenant. God's proclaimed love for us and God's announced commitment to protect and be fair to us bind God to moral behavior towards us. The covenant holds God in its scope. The rage of disgraceful defeat, then, can be transformed by the covenant into a moral demand. The humiliation of suffering, then, can be transformed through the covenant into a moral claim.
As God is a jealous God demanding loyalty from us in covenant, so we, in our searing humiliation, demand. We transform our anger, through the covenant, into our moral claim against God. As God is angry with us in covenant, so we are angry with God in covenant. We experience a true anger, which becomes a true moral claim, rooted in our mutual covenantal debt.
Finally, the affection of moral righteousness is a proclamation of love of God, of concern for God's honor and God's people. Hurt becomes a moral demand, which is really a defense of the Beloved. Anger becomes a moral claim, which is really an expression of love.
Praying This Psalm
To pray this psalm is to take your life in your hands. (7) It is a terrifying psalm and an even more terrifying prayer. One cannot use it often, but there are moments when rage against God is the only appropriate response. So says the psalmist. And one must have the faith and the courage to pray it--not for oneself but for one's people, for history, indeed for God Godself.
http://www.findarticles.com/cf_0/m2096/ ... html?term=
Otherwise you should really avoid these idiots
http://answering-christianity.com/drunk_god.htm
Because if you lay with dogs you will end up getting fleas.