Psalms 77
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Psalms 77
I Cried Unto God with My Voice
1I cried unto God with my voice, even unto God with my voice; and he gave ear unto me.
Jamieson-Fausset-Brown
PSALM 77
Psa 77:1-20. To Jeduthun--(See on Psa 39:1, title). In a time of great affliction, when ready to despair, the Psalmist derives relief from calling to mind God's former and wonderful works of delivering power and grace.
1. expresses the purport of the Psalm.
PSALM 77
Psa 77:1-20. To Jeduthun--(See on Psa 39:1, title). In a time of great affliction, when ready to despair, the Psalmist derives relief from calling to mind God's former and wonderful works of delivering power and grace.
1. expresses the purport of the Psalm.
The Pulpit Commentary
I cried unto God with my voice, even unto God with my voice. The repetition marks the intensity of the appeal, "with my voice"—that the appellant is not content with mere silent prayer. And he gave ear unto me; rather, "that he may hearken unto me" (Cheyne), or "and do thou hearken unto me" (Hengstenberg, Kay).
I cried unto God with my voice, even unto God with my voice. The repetition marks the intensity of the appeal, "with my voice"—that the appellant is not content with mere silent prayer. And he gave ear unto me; rather, "that he may hearken unto me" (Cheyne), or "and do thou hearken unto me" (Hengstenberg, Kay).
2In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted.
Jamieson-Fausset-Brown
2. his importunacy.
my sore ran ... night--literally, "my hand was spread," or, "stretched out" (compare Psa 44:20).
ceased not--literally, "grew not numb," or, "feeble" (Ge 45:26; Psa 38:8).
my soul ... comforted--(compare Ge 37:35; Jr 31:15).
2. his importunacy.
my sore ran ... night--literally, "my hand was spread," or, "stretched out" (compare Psa 44:20).
ceased not--literally, "grew not numb," or, "feeble" (Ge 45:26; Psa 38:8).
my soul ... comforted--(compare Ge 37:35; Jr 31:15).
The Pulpit Commentary
In the day of my trouble I sought the Lord (comp. Gen_35:3; Hab_3:16). My sore ran in the night; rather, my band was stretched out in the night (Cook, Cheyne, Revised Version); comp. Psa_28:2. And ceased not. He continued in prayer all through the night. My soul refused to be comforted (comp. Gen_37:35; Jer_31:15). He was like Jacob when he lost Joseph, or like Rachel weeping for her children.
In the day of my trouble I sought the Lord (comp. Gen_35:3; Hab_3:16). My sore ran in the night; rather, my band was stretched out in the night (Cook, Cheyne, Revised Version); comp. Psa_28:2. And ceased not. He continued in prayer all through the night. My soul refused to be comforted (comp. Gen_37:35; Jer_31:15). He was like Jacob when he lost Joseph, or like Rachel weeping for her children.
3I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah.
Jamieson-Fausset-Brown
3-9. His sad state contrasted with former joys.
was troubled--literally, "violently agitated," or disquieted (Psa 39:6; 41:5).
my spirit was overwhelmed--or, "fainted" (Psa 107:5; Jon 2:7).
3-9. His sad state contrasted with former joys.
was troubled--literally, "violently agitated," or disquieted (Psa 39:6; 41:5).
my spirit was overwhelmed--or, "fainted" (Psa 107:5; Jon 2:7).
The Pulpit Commentary
I remembered God, and was troubled. The tenses used are present rather than past; they mark continuance; they describe the condition in which the writer remained for days or weeks. He thought of God, but the thought troubled him. It was God who had brought the calamity, whatever it was, upon his people. Seemingly, he had "cast them off"—he had "forgotten to be gracious" (see Psa_77:7-9). I complained; rather, I muse or meditate (Hengstenberg, Kay, Cheyne). And my spirit was overwhelmed; or, waxeth faint, as in the Prayer book Version.
I remembered God, and was troubled. The tenses used are present rather than past; they mark continuance; they describe the condition in which the writer remained for days or weeks. He thought of God, but the thought troubled him. It was God who had brought the calamity, whatever it was, upon his people. Seemingly, he had "cast them off"—he had "forgotten to be gracious" (see Psa_77:7-9). I complained; rather, I muse or meditate (Hengstenberg, Kay, Cheyne). And my spirit was overwhelmed; or, waxeth faint, as in the Prayer book Version.
4Thou holdest mine eyes waking: I am so troubled that I cannot speak.
The Pulpit Commentary
Thou holdest mine eyes waking; literally, thou boldest the watches of mine eyes; i.e. preventedst me from obtaining any sleep. I am so troubled that I cannot speak; literally, I was perplexed and did not speak. The perplexity was probably caused by an inability to understand God's ways. Why had he afflicted his people? Was the affliction always to continue? Was Israel cast off?
Thou holdest mine eyes waking; literally, thou boldest the watches of mine eyes; i.e. preventedst me from obtaining any sleep. I am so troubled that I cannot speak; literally, I was perplexed and did not speak. The perplexity was probably caused by an inability to understand God's ways. Why had he afflicted his people? Was the affliction always to continue? Was Israel cast off?
5I have considered the days of old, the years of ancient times.
The Pulpit Commentary
I have considered; rather, I considered. In my perplexity, when I could no longer speak, I betook myself to meditation. I considered the days of old, the years of ancient times. He called to mind, i.e; God's doings in the past (comp. Psa_77:14-19).
I have considered; rather, I considered. In my perplexity, when I could no longer speak, I betook myself to meditation. I considered the days of old, the years of ancient times. He called to mind, i.e; God's doings in the past (comp. Psa_77:14-19).
6I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search.
The Pulpit Commentary
I call to remembrance my song in the night. He bethought himself of the songs of thanksgiving which he used to sing to God in the night (comp. Job_35:10) on account of mercies received; but this did not comfort him. "Nessun maggior dolore che ricordarsi di tempo felice nella miseria." I commune with mine own heart, and my spirit made diligent search; or, "and I diligently searched out my spirit" (Cheyne). The results of the searchings out seem to be given in Psa_77:7-10.
I call to remembrance my song in the night. He bethought himself of the songs of thanksgiving which he used to sing to God in the night (comp. Job_35:10) on account of mercies received; but this did not comfort him. "Nessun maggior dolore che ricordarsi di tempo felice nella miseria." I commune with mine own heart, and my spirit made diligent search; or, "and I diligently searched out my spirit" (Cheyne). The results of the searchings out seem to be given in Psa_77:7-10.
7Will the Lord cast off for ever? and will he be favourable no more?
The Pulpit Commentary
Will the Lord cast off forever? The psalmist asked himself in the night such questions as these: Is it really to be supposed that God will cast off his people forever? And will he be favourable (or, gracious) no more? Surely such desertion is incredible.
Will the Lord cast off forever? The psalmist asked himself in the night such questions as these: Is it really to be supposed that God will cast off his people forever? And will he be favourable (or, gracious) no more? Surely such desertion is incredible.
8Is his mercy clean gone for ever? doth his promise fail for evermore?
The Pulpit Commentary
Is his mercy clean gone forever? The mercy which he has so long shown towards Israel (comp. Psa_78:1-72.). Doth his promise fail forevermore? The promise which he made to Abraham, Isaac, and Jacob, that he would be with their seed forever (Gen_17:7-13; Gen_26:24; Gen_35:11, Gen_35:12).
Is his mercy clean gone forever? The mercy which he has so long shown towards Israel (comp. Psa_78:1-72.). Doth his promise fail forevermore? The promise which he made to Abraham, Isaac, and Jacob, that he would be with their seed forever (Gen_17:7-13; Gen_26:24; Gen_35:11, Gen_35:12).
9Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah.
The Pulpit Commentary
Hath God forgotten to be gracious? Can God, who forgets nothing and no one (Isa_49:15), have forgotten his own nature, which is to be "merciful and gracious, long suffering, and abundant in goodness" (Exo_34:6)? Assuredly not. The higher nature in the psalmist, as Professor Cheyne observes, expostulates with the lower one. Hath he in anger shut up his tender mercies? Has he shut them up, "as in a closed hand" (Kay, Canon Cook)? (comp. Deu_15:7).
Hath God forgotten to be gracious? Can God, who forgets nothing and no one (Isa_49:15), have forgotten his own nature, which is to be "merciful and gracious, long suffering, and abundant in goodness" (Exo_34:6)? Assuredly not. The higher nature in the psalmist, as Professor Cheyne observes, expostulates with the lower one. Hath he in anger shut up his tender mercies? Has he shut them up, "as in a closed hand" (Kay, Canon Cook)? (comp. Deu_15:7).
I Will Remember the Years of the Right Hand of the Most High
10And I said, This is my infirmity: but I will remember the years of the right hand of the most High.
Jamieson-Fausset-Brown
10. Omitting the supplied words, we may read, "This is my affliction--the years of," &c., "years" being taken as parallel to affliction (compare Psa 90:15), as of God's ordering.
10. Omitting the supplied words, we may read, "This is my affliction--the years of," &c., "years" being taken as parallel to affliction (compare Psa 90:15), as of God's ordering.
The Pulpit Commentary
And I said, This is my infirmity; i.e. "the fault is not in God, but in myself"—in my own weakness and want of faith. But I will remember the years of the right hand of the Most High. There is no "I will remember" in the original, which expresses the thought of the writer imperfectly; but some such phrase must of necessity be supplied. The words are retained in the Revised Version and by Professor Cheyne. The remembrance of God's mercies during the many years that are past is that which best sustains us in a time of severe trouble.
And I said, This is my infirmity; i.e. "the fault is not in God, but in myself"—in my own weakness and want of faith. But I will remember the years of the right hand of the Most High. There is no "I will remember" in the original, which expresses the thought of the writer imperfectly; but some such phrase must of necessity be supplied. The words are retained in the Revised Version and by Professor Cheyne. The remembrance of God's mercies during the many years that are past is that which best sustains us in a time of severe trouble.
11I will remember the works of the LORD: surely I will remember thy wonders of old.
Jamieson-Fausset-Brown
11-12. He finds relief in contrasting God's former deliverances. Shall we receive good at His hands, and not evil? Both are orderings of unerring mercy and unfailing love.
11-12. He finds relief in contrasting God's former deliverances. Shall we receive good at His hands, and not evil? Both are orderings of unerring mercy and unfailing love.
The Pulpit Commentary
I will remember the works of the Lord. The same thought is carried on and expressed more clearly in the present and the ensuing verse. Then a special remembrance is made of one particular mercy—the deliverance from Egypt (Psa_77:13-20). Surely I will remember thy wonders of old (comp. Exo_15:11).
I will remember the works of the Lord. The same thought is carried on and expressed more clearly in the present and the ensuing verse. Then a special remembrance is made of one particular mercy—the deliverance from Egypt (Psa_77:13-20). Surely I will remember thy wonders of old (comp. Exo_15:11).
12I will meditate also of all thy work, and talk of thy doings.
The Pulpit Commentary
I will meditate also of all thy work, and talk of thy doings; rather, as in the Revised Version, and muse on thy doings (comp. Psa_77:3).
I will meditate also of all thy work, and talk of thy doings; rather, as in the Revised Version, and muse on thy doings (comp. Psa_77:3).
13Thy way, O God, is in the sanctuary: who is so great a God as our God?
Jamieson-Fausset-Brown
13. Thy way ... in the sanctuary--God's ways of grace and providence (Psa 22:3; 67:2), ordered on holy principles, as developed in His worship; or implied in His perfections, if "holiness" be used for "sanctuary," as some prefer translating (compare Ex 15:11).
13. Thy way ... in the sanctuary--God's ways of grace and providence (Psa 22:3; 67:2), ordered on holy principles, as developed in His worship; or implied in His perfections, if "holiness" be used for "sanctuary," as some prefer translating (compare Ex 15:11).
The Pulpit Commentary
Thy way, O God, is in the sanctuary; rather, in holiness. God's "way"—his conduct, his proceedings—however strange and mysterious it may seem to us, is always holy, i.e. just and right (comp. Gen_18:25; Job_8:3). Who is so great a God as our God? God is both good and great; just in himself, and able to execute justice.
Thy way, O God, is in the sanctuary; rather, in holiness. God's "way"—his conduct, his proceedings—however strange and mysterious it may seem to us, is always holy, i.e. just and right (comp. Gen_18:25; Job_8:3). Who is so great a God as our God? God is both good and great; just in himself, and able to execute justice.
14Thou art the God that doest wonders: thou hast declared thy strength among the people.
Jamieson-Fausset-Brown
14-20. Illustrations of God's power in His special interventions for His people (Ex 14:1-31), and, in the more common, but sublime, control of nature (Psa 22:11-14; Ha 3:14) which may have attended those miraculous events (Ex 14:24).
14-20. Illustrations of God's power in His special interventions for His people (Ex 14:1-31), and, in the more common, but sublime, control of nature (Psa 22:11-14; Ha 3:14) which may have attended those miraculous events (Ex 14:24).
The Pulpit Commentary
Thou art the God that doest wonders. The gods of the heathen could do nothing. They were weakness, vanity, nothingness. Jehovah alone was powerful. tie could work, and could "work wonders." This clause prepares the way for the magnificent description of the deliverance of Israel at the Red Sea, which occupies Psa_77:16-19. Thou hast declared thy strength among the people; rather, among the peoples—i.e. in the sight of many heathen nations (comp. Exo_15:14-16).
Thou art the God that doest wonders. The gods of the heathen could do nothing. They were weakness, vanity, nothingness. Jehovah alone was powerful. tie could work, and could "work wonders." This clause prepares the way for the magnificent description of the deliverance of Israel at the Red Sea, which occupies Psa_77:16-19. Thou hast declared thy strength among the people; rather, among the peoples—i.e. in the sight of many heathen nations (comp. Exo_15:14-16).
15Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. Selah.
The Pulpit Commentary
Thou hast with thine arm (i.e. with thy mighty strength) redeemed thy people. The deliverance from Egypt is constantly called a "redemption" (Exo_6:6; Exo_15:13; Deu_7:8; Deu_9:26, etc.; 2Sa_7:23; 1Ch_17:21, etc.). It is brought forward here "as the greatest and most wonderful of all the works of God, and hence as containing the strongest pledge of future deliverance" (Hengstenberg). The sons of Jacob and Joseph. A new designation of the people of Israel, and one which elsewhere occurs only in Oba_1:18. Professor Cheyne suggests that it is a geographical division—by Jacob southern Israel, and by Joseph northern Israel, being intended (comp. Hos_12:2; Amo_5:6, Amo_5:15; Amo_6:6).
Thou hast with thine arm (i.e. with thy mighty strength) redeemed thy people. The deliverance from Egypt is constantly called a "redemption" (Exo_6:6; Exo_15:13; Deu_7:8; Deu_9:26, etc.; 2Sa_7:23; 1Ch_17:21, etc.). It is brought forward here "as the greatest and most wonderful of all the works of God, and hence as containing the strongest pledge of future deliverance" (Hengstenberg). The sons of Jacob and Joseph. A new designation of the people of Israel, and one which elsewhere occurs only in Oba_1:18. Professor Cheyne suggests that it is a geographical division—by Jacob southern Israel, and by Joseph northern Israel, being intended (comp. Hos_12:2; Amo_5:6, Amo_5:15; Amo_6:6).
16The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled.
The Pulpit Commentary
The waters saw thee, O God, the waters saw thee. Professor Cheyne regards this and the three following verses as not belonging properly to this psalm, but a "fragment of another," accidentally transferred to this place. But most commentators see in the passage a most essential portion of the poem. It is the thought of the deliverance from Egypt that especially sustains and comforts the psalmist in his extreme distress. The passage is prepared for by Psa_77:11 and Psa_77:14, and is exegetical of Psa_77:15. They were afraid. They shrank from the sight of God, and made a way for his people to pass over. The depths also were troubled. The very abysses trembled with fear, and moved themselves, leaving the bottom of the sea dry (see Exo_14:29).
The waters saw thee, O God, the waters saw thee. Professor Cheyne regards this and the three following verses as not belonging properly to this psalm, but a "fragment of another," accidentally transferred to this place. But most commentators see in the passage a most essential portion of the poem. It is the thought of the deliverance from Egypt that especially sustains and comforts the psalmist in his extreme distress. The passage is prepared for by Psa_77:11 and Psa_77:14, and is exegetical of Psa_77:15. They were afraid. They shrank from the sight of God, and made a way for his people to pass over. The depths also were troubled. The very abysses trembled with fear, and moved themselves, leaving the bottom of the sea dry (see Exo_14:29).
17The clouds poured out water: the skies sent out a sound: thine arrows also went abroad.
The Pulpit Commentary
The clouds poured out water. The description here becomes more poetical than historical, unless, indeed, we may suppose that the writer possessed, besides what is said in Exodus, some traditional account of the passage. The skies sent out a sound; or, "uttered a voice"—the voice of the thunder, beyond a doubt (compare next verse). Thine arrows also went abroad; i.e. lightnings darted hither and thither (see Psa_18:14; 2Sa_22:15).
The clouds poured out water. The description here becomes more poetical than historical, unless, indeed, we may suppose that the writer possessed, besides what is said in Exodus, some traditional account of the passage. The skies sent out a sound; or, "uttered a voice"—the voice of the thunder, beyond a doubt (compare next verse). Thine arrows also went abroad; i.e. lightnings darted hither and thither (see Psa_18:14; 2Sa_22:15).
18The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook.
The Pulpit Commentary
The voice of thy thunder was in the heavens; rather, in the whirlwind (Kay, Cheyne, Revised Version). A storm of wind usually accompanies thunder and lightning. This the author, with poetical exaggeration, heightens into a "whirlwind" (comp. Psa_83:13; Isa_17:13). The lightnings lightened the world. More hyperbole. Not only did they "go abroad" (Psa_77:17), darting hither and thither, but their intense brightness illuminated the whole earth. The earth trembled and shook. Through the reverberation of air, the earth seems to shake in a heavy thunderstorm.
The voice of thy thunder was in the heavens; rather, in the whirlwind (Kay, Cheyne, Revised Version). A storm of wind usually accompanies thunder and lightning. This the author, with poetical exaggeration, heightens into a "whirlwind" (comp. Psa_83:13; Isa_17:13). The lightnings lightened the world. More hyperbole. Not only did they "go abroad" (Psa_77:17), darting hither and thither, but their intense brightness illuminated the whole earth. The earth trembled and shook. Through the reverberation of air, the earth seems to shake in a heavy thunderstorm.
19Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known.
The Pulpit Commentary
Thy way is in the sea; rather, was in the sea. Thou wentest, i.e; in person before thy people in their passage across the dry bed of the Red Sea; truly there, though invisible (comp. Exo_15:13; Psa_78:52, Psa_78:53; Psa_106:9; Isa_63:13). And thy path in the great waters; literally, thy paths. So the Revised Version. And thy footsteps are not known; rather, were not. No one perceived thy presence, much less discerned thy footsteps. As in external nature and in the human heart, God worked secretly.
Thy way is in the sea; rather, was in the sea. Thou wentest, i.e; in person before thy people in their passage across the dry bed of the Red Sea; truly there, though invisible (comp. Exo_15:13; Psa_78:52, Psa_78:53; Psa_106:9; Isa_63:13). And thy path in the great waters; literally, thy paths. So the Revised Version. And thy footsteps are not known; rather, were not. No one perceived thy presence, much less discerned thy footsteps. As in external nature and in the human heart, God worked secretly.
20Thou leddest thy people like a flock by the hand of Moses and Aaron.
The Pulpit Commentary
Thou leddest thy people like a flock (comp. Isa_63:11; Psa_78:52). By the hand of Moses and Aaron. God was the true Leader. Moses and Aaron were but his instruments. Moses at one time refused to lead any more, unless God would pledge himself to go up with him (see Exo_33:12-16).
Thou leddest thy people like a flock (comp. Isa_63:11; Psa_78:52). By the hand of Moses and Aaron. God was the true Leader. Moses and Aaron were but his instruments. Moses at one time refused to lead any more, unless God would pledge himself to go up with him (see Exo_33:12-16).
THE HOLY BIBLE
Psalms
Chapter 77
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105