Psalms 76:12

rmor, etc.? Verse 6 At thy rebuke - It was not by any human means that this immense army was overthrown; it was by the power of God alone. Not only infantry was destroyed, but the cavalry also. The chariot and horse - That is, the chariot horses, as well as the men, were Cast into a dead sleep - Were all suffocated in the same night. On the destruction of this mighty host, the reader is requested to refer to the notes on 2 Kings 19. Verse 7 Thou, even thou, art to be feared - The Hebrew is simple, but very emphatic: אתה נורא אתה attah nora attah, "Thou art terrible; thou art." The repetition of the pronoun deepens the sense. When once thou art angry? - Literally, From the time thou art angry. In the moment thy wrath is kindled, in that moment judgment is executed. How awful is this consideration! If one hundred and eighty-five thousand men were in one moment destroyed by the wrath of God, canst thou, thou poor, miserable, feeble sinner, resist his will, and turn aside his thunder! Verse 8 Thou didst cause judgment to be heard - When God declared by his prophet that the enemy should not prevail, but on the contrary be destroyed, the earth the land, and by metonymy the inhabitants of the land, were struck with astonishment and terror, so as not to be able to move. The great boaster Sennacherib, who carried terror, dismay and desolation every where, was now struck with dumb amazement; and the angel of the Almighty, in a moment, stopped the breath of those hosts in which he confided. Verse 9 The meek of the earth - The humbled or oppressed people of the land. The poor Jews, now utterly helpless, and calling upon the Lord for succor. Verse 10 Surely the wrath of man shall praise thee - The rage of Sennacherib shall only serve to manifest thy glory. The stronger he is, and the more he threatens, and the weaker thy people, the more shall thy majesty and mercy appear in his destruction and their support. The remainder of wrath shalt thou restrain - The Hebrew gives rather a different sense: "Thou shalt gird thyself with the remainder of wrath." Even after thou hast sent this signal destruction upon Sennacherib and his army, thou wilt continue to pursue the remnant of the persecutors of thy people; their wrath shall be the cause of the excitement of thy justice to destroy them. As a man girds himself with his girdle, that he may the better perform his work, so thou wilt gird thyself with wrath, that thou mayest destroy thy enemies. A good maxim has been taken from this verse: "God often so counterworks the evil designs of men against his cause and followers, that it turns out to their advantage and his glory; nor does he permit them to go to the extent of what they have purposed, and of what they are able to perform. He suffers them to do some mischief, but not all they would or can do." But how different is the reading of the Vulgate! Quoniam cogitatio hominis confitebitur tibi: et reliquiae cogitationis diem festum agent tibi: "The thought of man shall praise thee; and the remains of thought shall celebrate a feast day to thee." The Septuagint and the Ethiopic have understood the text in the same way. Some translate thus: "Certainly, the ferocity of the man (Sennacherib) shall praise thee: and thou shalt gird thyself with the spoils of the furious." The spoils of this great army shall be a booty for thy people. Probably this is the true notion of the place. The old Psalter renders it thus: For thoght of man sal schrife (confess) to the, and levyngs (remains) of thoght a feste day till the sal wirk. The paraphrase is curious, of which this is the substance: "When man forsakes perfitly his synne, and sithen (afterwards) rightwisness werks; it is a feste day; whenne the conscience is clered, and makes feste with the swetnes of goddes lufe, restand fra besynes of any creatur in erth: Than is God at hame with his spouse dwelland." Verse 11 Vow, and pay unto the Lord - Bind yourselves to him, and forget not your obligations. Let all that be round about him - All the neighboring nations, who shall see God's judgments against his enemies, should Bring presents unto him - Give him that homage which is due unto him. That ought to be feared - למורא lammora, "to the terrible One;" lest they be consumed as the Assyrians have been. Verse 12 He shall cut off the spirit of princes - Even in the midst of their conquests, he can fill them with terror and dismay, or cut them off in their career of victory. He is terrible to the icings of the earth - "He is the only Ruler of princes;" to him they must account. And a terrible account most of them will have to give to the great God; especially those who, instigated by the desire of dominion, have, in the lust of conquest which it generates, laid countries waste by fire and sword, making widows and orphans without number, and extending the empire of desolation and death. Thus all are under his dominion, and are accountable to him. Even those whom man cannot bring to justice, God will; and to judge them is one grand use of a final judgment day. Introduction The psalmist's ardent prayer to God in the tine of distress, Psa 77:1-4 . The means he used to excite his confidence, Psa 77:5-12 . God's wonderful works in behalf of his people, Psa 77:13-20 . The title, "To the chief Musician, (or conqueror), to Jeduthun, A Psalm of Asaph." On this title we may observe that both Asaph and Jeduthun were celebrated singers in the time of David, and no doubt were masters or leaders of bands which long after their times were called by their names. Hence Psalms composed during and after the captivity have these names prefixed to them. But there is reason to believe also, that there was a person of the name of Asaph in the captivity at Babylon. The author must be considered as speaking in the persons of the captive Israelites, It may however be adapted to the case of any individual in spiritual distress through strong temptation, or from a sense of the Divine displeasure in consequence of backsliding. Verse 1 I cried unto God - The repetition here marks the earnestness of the psalmist's soul; and the word voice shows that the Psalm was not the issue of private meditation, but of deep mental trouble, which forced him to speak his griefs aloud. Verse 2 My sore ran in the night, and ceased not - This is a most unaccountable translation; the literal meaning of ידי נגרה yadi niggerah, which we translate my sore ran, is, my hand was stretched out, i.e., in prayer. He continued during the whole night with his voice and hands lifted up to God, and ceased not, even in the midst of great discouragements. Verse 3 My spirit was overwhelmed - As the verb is in the hithpaeI conjugation, the word must mean my spirit was overpowered in itself. It purposed to involve itself in this calamity. I felt exquisitely for my poor suffering countrymen. "The generous mind is not confined at home; It spreads itself abroad through all the public, And feels for every member of the land." Verse 4 Thou holdest mine eyes waking - Literally, thou keepest the watches of mine eyes - my grief is so great that I cannot sleep. I am so troubled that I cannot speak - This shows an increase of sorrow and anguish. At first he felt his misery, and called aloud. He receives more light, sees and feels his deep wretchedness, and then his words are swallowed by excessive distress. His woes are too big for utterance. "Small troubles are loquacious; the great are dumb." Curae leves loquuntur; ingentes stupent. Verse 5 I have considered the days of old - חשבתי chishshabti, I have counted up; I have reckoned up the various dispensations of thy mercy in behalf of the distressed, marked down in the history of our fathers. Verse 6 I call to remembrance my song in the night - I do not think that נגינתי neginathi means my song. We know that נגינת neginath signifies some stringed musical instrument that was struck with a plectrum, but here it possibly might be applied to the Psalm that was played on it. But it appears to me rather that the psalmist here speaks of the circumstances of composing the short ode contained in the seventh, eighth, and ninth verses; which it is probable he sung to his harp as a kind of dirge, if indeed he had a harp in that distressful captivity. My spirit made diligent search - The verb חפש chaphas signifies such an investigation as a man makes who is obliged to strip himself in order to do it; or, to lift up coverings, to search fold by fold, or in our phrase, to leave no stone unturned. The Vulgate translates: "Et scopebam spiritum meum." As scopebam is no pure Latin word, it may probably be taken from the Greek σκοπεω scopeo, "to look about, to consider attentively." It is however used by no author but St. Jerome; an

all cut off the spirit of princes: he is terrible to the kings of the earth. This glorious victory with which God had graced and blessed his church is here made to speak three things:— I. Terror to God's enemies ( v. 7-9 ): " Thou, even thou, art to be feared; thy majesty is to be reverenced, thy sovereignty to be submitted to, and thy justice to be dreaded by those that have offended thee." Let all the world learn by this event to stand in awe of the great God. 1. Let all be afraid of his wrath against the daring impiety of sinners: Who may stand in thy sight from the minute that thou art angry? If God be a consuming fire, how can chaff and stubble stand before him, though his anger be kindled but a little? Ps. ii. 12 . 2. Let all be afraid of his jealousy for oppressed innocency and the injured cause of his own people: " Thou didst cause judgment to be heard from heaven, then when thou didst arise to save all the meek of the earth ( v. 8, 9 ); and then the earth feared and was still, waiting what would be the issue of those glorious appearances of thine." Note, (1.) God's people are the meek of the earth ( Zech. ii. 3 ), the quiet in the land ( Ps. xxxv. 20 ), that can bear any wrong, but do none. (2.) Though the meek of the earth are by their meekness exposed to injury, yet God will, sooner or later, appear for their salvation, and plead their cause. (3.) When God comes to save all the meek of the earth, he will cause judgment to be heard from heaven; he will make the world know that he is angry at the oppressors of his people, and takes what is done against them as done against himself. The righteous God long seems to keep silence, yet, sooner or later, he will make judgment to be heard. (4.) When God is speaking judgment from heaven it is time for the earth to compose itself into an awful and reverent silence: The earth feared and was still, as silence is made by proclamation when the court sits. Be still and know that I am God, Ps. xlvi. 10 . Be silent, O all flesh! before the Lord, for he is raised up to judgment, Zech. ii. 13 . Those that suppose this psalm to have been penned upon the occasion of the routing of Sennacherib's army take it for granted that the descent of the destroying angel, who did the execution, was accompanied with thunder, by which God caused judgment to be heard from heaven, and that the earth feared (that is, there was an earthquake), but it was soon over. But this is altogether uncertain. II. Comfort to God's people, v. 10 . We live in a very angry provoking world; we often feel much, and are apt to fear more, from the wrath of man, which seems boundless. But this is a great comfort to us, 1. That as far as God permits the wrath of man to break forth at any time he will make it turn to his praise, will bring honour to himself and serve his own purposes by it: Surely the wrath of man shall praise thee, not only by the checks given to it, when it shall be forced to confess its own impotency, but even by the liberty given to it for a time. The hardships which God's people suffer by the wrath of their enemies are made to redound to the glory of God and his grace; and the more the heathen rage and plot against the Lord and his anointed the more will God be praised for setting his King upon his holy hill of Zion in spite of them, Ps. ii. 1 , 6 . When the heavenly hosts make this the matter of their thanksgiving-song that God has taken to himself his great power and has reigned, though the nations were angry ( Rev. xi. 17, 18 ), then the wrath of man adds lustre to the praises of God. 2. That what will not turn to his praise shall not be suffered to break out: The remainder of wrath shalt thou restrain. Men must never permit sin, because they cannot check it when they will; but God can. He can set bounds to the wrath of man, as he does to the raging sea. Hitherto it shall come and no further; here shall its proud waves be stayed. God restrained the remainder of Sennacherib's rage, for he put a hook in his nose and a bridle in his jaws ( Isa. xxxvii. 29 ); and, though he permitted him to talk big, he restrained him from doing what he designed. III. Duty to all, v. 11, 12 . Let all submit themselves to this great God and become his loyal subjects. Observe, 1. The duty required of us all, all that are about him, that have any dependence upon him or any occasion to approach to him; and who is there that has not? We are therefore every one of us commanded to do our homage to the King of kings: Vow and pay; that is, take an oath of allegiance to him and make conscience of keeping it. Vow to be his, and pay what you vow. Bind your souls with a bond to him (for that is the nature of a vow), and then live up to the obligations you have laid upon yourselves; for better it is not to vow than to vow and not to pay. And, having taken him for our King, let us bring presents to him, as subjects to their sovereign, 1 Sam. x. 27 . Send you the lamb to the ruler of the land, Isa. xvi. 1 . Not that God needs any present we can bring, or can be benefited by it; but thus we must give him honour and own that we have our all from him. Our prayers and praises, and especially our hearts, are the presents we should bring to the Lord our God. 2. The reasons to enforce this duty: Render to all their due, fear to whom fear is due; and is it not due to God? Yes; (1.) He ought to be feared: He is the fear (so the word is); his name is glorious and fearful,; and he is the proper object of our fear; with him is terrible majesty. The God of Abraham is called the fear of Isaac ( Gen. xxxi. 42 ), and we are commanded to make him our fear, Isa. viii. 13 . When we bring presents to him we must have an eye to him as greatly to be feared; for he is terrible in his holy places. (2.) He will be feared, even by those who think it their own sole prerogative to be feared ( v. 12 ): He shall cut off the spirit of princes; he shall slip it off as easily as we slip off a flower from the stalk or a bunch of grapes from the vine; so the word signifies. He can dispirit those that are most daring and make them heartless; for he is, or will be, terrible to the kings of the earth; and sooner or later, if they be not so wise as to submit themselves to him, he will force them to call in vain to rocks and mountains to fall on them and hide them from his wrath, Rev. vi. 16 . Since there is no contending with God, it is as much our wisdom as it is our duty to submit to him. This psalm, according to the method of many other psalms, begins with sorrowful complaints but ends with comfortable encouragements. The complaints seem to be of personal grievances, but the encouragements relate to the public concerns of the church, so that it is not certain whether it was penned upon a personal or a public account. If they were private troubles that he was groaning under, it teaches us that what God has wrought for his church in general may be improved for the comfort of particular believers; if it was some public calamity that he is here lamenting, his speaking of it so

Cut off - As men do their grapes in time of vintage; so the Hebrew verb implies. The spirit - Their breath and life, as he did in the Assyrian army.