Text -- Psalms 76:8-12 (NET)

76:8 From heaven you announced what their punishment would be. The earth was afraid and silent 76:9 when God arose to execute judgment, and to deliver all the oppressed of the earth. (Selah) 76:10 Certainly your angry judgment upon men will bring you praise; you reveal your anger in full measure. 76:11 Make vows to the Lord your God and repay them! Let all those who surround him bring tribute to the awesome one! 76:12 He humbles princes; the kings of the earth regard him as awesome.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 76:8

Didst execute judgment upon thine enemies, by an angel from heaven: which is said to be heard, either because it was accompanied with thunders and earthquakes, or because the fame of it was quickly spread abroad.

Wesley: Psa 76:8

The rest of the world were afraid to disturb Israel.

Wesley: Psa 76:10

The furious attempts of thine enemies, shall cause thy people and others to praise thee for thy admirable wisdom, power, and faithfulness.

Wesley: Psa 76:11

A sacrifice of thanksgiving for this wonderful deliverance.

Wesley: Psa 76:11

All the neighboring nations submit to the God of Israel.

Wesley: Psa 76:12

As men do their grapes in time of vintage; so the Hebrew verb implies.

Wesley: Psa 76:12

Their breath and life, as he did in the Assyrian army.

JFB: Psa 76:8-9

God's judgment on the wicked is His people's deliverance (Psa 9:12; Psa 10:7).

JFB: Psa 76:10

Man's wrath praises God by its futility before His power.

JFB: Psa 76:10

Or, "gird"; that is, Thyself, as with a sword, with which to destroy, or as an ornament to Thy praise.

JFB: Psa 76:11-12

Invite homage to such a God (2Ch 32:23), who can stop the breath of kings and princes when He wills (Dan 5:23).

Clarke: Psa 76:8

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.

Clarke: Psa 76:9

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.

Clarke: Psa 76:10

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

Clarke: Psa 76:10

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."

Clarke: Psa 76:11

Vow, and pay unto the Lord - Bind yourselves to him, and forget not your obligations

Clarke: Psa 76:11

Let all that be round about him - All the neighboring nations, who shall see God’ s judgments against his enemies, shoul

Clarke: Psa 76:11

Bring presents unto him - Give him that homage which is due unto him

Clarke: Psa 76:11

That ought to be feared - למורא lammora , "to the terrible One;"lest they be consumed as the Assyrians have been.

Clarke: Psa 76:12

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

Clarke: Psa 76:12

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

Calvin: Psa 76:8

8.From heaven thou hast made thy judgment to be heard By the name of heaven, the Psalmist forcibly intimates that the judgment of God was too manifest to admit of the possibility of its being ascribed either to fortune or to the policy of men. Sometimes God executes his judgments obscurely, so that they seem to proceed out of the earth. For example, when he raises up a godly and courageous prince, the holy and lawful administration which will flourish under the reign of such a prince will be the judgment of God, but it will not be vividly seen to proceed from heaven. As, therefore, the assistance spoken of was of an extraordinary kind, it is distinguished by special commendation. The same remarks apply to the hearing of God’s judgment, of which the Psalmist speaks. It is more for the divine judgments to sound aloud like a peal of thunder, and to stun the ears of all men with their noise, than if they were merely seen with the eyes. There is here, I have no doubt, an allusion to those mighty thunder-claps by which men are stricken with fear. ²⁸⁰ When it is said, the earth was still, it is properly to be referred to the ungodly, who, being panic-struck, yield the victory to God, and dare no longer to rage as they had been accustomed to do. It is only fear which has the effect of bringing them to subjection; and, accordingly, fear is justly represented as the cause of this stillness. It is not meant that they restrain themselves willingly, but that God compels them whether they will or no. The amount is, that whenever God thunders from heaven, the tumults which the insolence of the ungodly stir up, when things are in a state of confusion, come to an end. We are, at the same time, warned of what men may expect to gain by their rebellion; for, whoever despise the paternal voice of God which is loudly uttered, must be destroyed by the bolts of his wrath.

Calvin: Psa 76:9

9.When God arose to judgment The great object which God had in view in executing this judgment is now declared; which was, that he might furnish a proof of his fatherly love towards all his people. He is, therefore, introduced as speaking, not with his mouth, but with his hand, that he may show to all how precious in his sight is the salvation of all who fear and love him. Under the word arise, there is a reference to the inactivity and indolency ascribed by wicked men to God, an opinion which had led them to take so much liberty to themselves. God is then said to ascend into his judgment-seat, when he plainly indicates that he exercises a special care over his Church. The design of the passage is to show that it is as impossible for God to forsake the afflicted and innocent, as it is impossible for him to deny himself. It is to be observed that he is termed Judge, because he affords succor to the poor who are unrighteously oppressed. The appellation of the meek or humble of the earth is applied to the faithful, who, subdued by afflictions, seek not high things, but, with humble groaning, patiently bear the burden of the cross. The best fruit of afflictions is, when thereby we are brought to purge our minds from all arrogance, and to bend them to meekness and modesty. When such is the effect, we may conclude with certainty that we are under the guardianship and protection of God, and that he is ready to extend his aid and favor towards us.

Calvin: Psa 76:10

10.Surely the wrath of men shall praise thee Some understand these words as denoting, that after these enemies shall have submitted to God, they will yield to him the praise of the victory; being constrained to acknowledge that they have been subdued by his mighty hand. Others elicit a more refined sense, That when God stirs up the wicked, and impels their fury, he in this way affords a most illustrious display of his own glory; even as he is said to have stirred up the heart of Pharaoh for this very purpose, (Exo 14:4; Rom 9:17.) Understood in this sense, the text no doubt contains a profitable doctrine, but this being, I am afraid, too refined an explanation, I prefer considering the meaning simply to be, that although at first the rage of the enemies of God and his Church may throw all things into confusion, and, as it were, envelop them in darkness, yet all will at length redound to his praise; for the issue will make it manifest, that, whatever they may contrive and attempt, they cannot in any degree prevail against him. The concluding part of the verse, The remainder of wrath thou wilt restrain, may also be interpreted in two ways. As the word חגר , chagar, signifies to gird, some supply the pronoun thee, and give this sense, All the enemies of the Church are not yet overthrown; but thou, O God! wilt gird thyself to destroy those of them who remain. The other interpretation is, however, the more simple., which is, that although these enemies might not cease to breathe forth their cruelty, yet God would effectually restrain them, and prevent them from succeeding in the accomplishment of their enterprises. ²⁸¹ Perhaps, also, it would not be unsuitable to explain the verb thus, Thou wilt gather into a bundle, as we say in French, “ Tu trousseras,” i.e., Thou wilt truss or pack up. Let us therefore learn, while the wicked would involve in obscurity and doubt the providence of God, to wait patiently until he glorify himself by bringing about a happier state of things, and trample under foot their infatuated presumption, to their shame and confusion. But if new troubles arise from time to time, let us remember that it is his proper office to restrain the remainder of the wrath of the wicked, that they may not proceed to greater lengths. Meanwhile, let us not be surprised if we observe fresh outrages every now and then springing forth; for, even to the end of the world, Satan will always have partisans or agents, whom he will urge forward to molest the children of God.

Calvin: Psa 76:11

11.Vow and pay to Jehovah your God The faithful are now exhorted to the exercise of gratitude. As under the law the custom prevailed among the Jews of vowing sacrifices for singular blessings which God had conferred upon them, by which they solemnly acknowledged that their safety depended solely upon him, and that to him they were entirely indebted for it, they are called anew to engage in this exercise of religion; and by the word pay it is intended to inculcate steadfastness, — to teach them that they should not make merely a sudden and inconsiderate acknowledgement, but that they should also testify at all times that the remembrance of their deliverance was deeply fixed in their hearts. Their most important business, no doubt, was seriously to reflect with themselves that God was the author of their salvation; but still it is to be observed, that the solemn profession of religion, by which every man stimulates not only himself but also others to the performance of their duty, is far from being superfluous. In the second clause, those addressed seem to be the neighboring nations; as if it had been said, that such a special manifestation of the goodness of God was worthy of being celebrated even by foreign and uncircumcised nations. ²⁸² But it appears to me, that the sense most agreeable to the context is, that these words are addressed either to the Levites or to all the posterity of Abraham, both of whom are not improperly said to be round about God, both because the tabernacle was pitched in the midst of the camp so long as the Israelites traveled in the wilderness, and also because the resting-place assigned for the ark was mount Zion, whither the people were accustomed to resort from all the surrounding parts of the country. And the Levites had intrusted to them the charge of the temple, and were appointed to keep watch and ward round about it. The word למורא , lammora, is referred to God by the majority of interpreters, and they translate it terrible. The term fear is, however, sometimes taken in a passive sense for God himself. ²⁸³ If it is applied to the Gentiles and to irreligious men, ²⁸⁴ the sense will be, that they shall be tributaries to God; because, being stricken with fear, they shall no longer dare to offer him any resistance. But it is more probable that this word has a reference to God, whom the prophet justly declares to be worthy of being feared, after having given such a remarkable proof of his power.

Calvin: Psa 76:12

12.He will cut off ²⁸⁵ the spirit of princes. As the Hebrew word בצר , batsar, occasionally signifies to strengthen, some think it should be so translated in this passage. But as in the two clauses of the verse the same sentiment is repeated, I have no doubt that by the first clause is meant that understanding and wisdom are taken away from princes; and that by the second, God is represented in general as terrible to them, because he will cast them down headlong from their loftiness. As the first thing necessary to conduct an enterprise to a prosperous issue is to possess sound foresight, in which the people of God are often deficient from the great perplexity in which they are involved in the midst of their distresses, while, on the other hand, the ungodly are too sharp-sighted in their crafty schemes; it is here declared that it is in the power of God to deprive of understanding, and to inflict blindness on those who seem to surpass others in acuteness and ingenuity. The majority of princes being enemies to the Church of God, it is expressly affirmed, that He is sufficiently terrible to subdue all the kings of the earth. When it is said, that their spirit is cut off, or taken away from them, it is to be limited to tyrants and robbers whom God infatuates, because he sees that they apply all their ingenuity and counsels to do mischief.

Defender: Psa 76:10

In ways beyond our present comprehension, God will receive greater glory in eternity because He has allowed sin and human rebellion for a season than if He had never permitted it at all. We shall know Him as Savior as well as Creator if He allows it just for a season and "the remainder of wrath thou shall restrain.""

TSK: Psa 76:8

didst : Exo 19:10; Jdg 5:20; 2Ch 32:20-22; Eze 38:20-23

still : Psa 46:10; 2Ch 20:29, 2Ch 20:30; Hab 2:20; Zec 2:13

TSK: Psa 76:9

When : Psa 9:7-9, Psa 72:4, Psa 82:2-5; Isa 11:4; Jer 5:28

to save : Psa 25:9, Psa 149:4; Zep 2:3; Mat 5:5; 1Pe 3:4

TSK: Psa 76:10

Surely : Gen 37:18-20, Gen 37:26-28, Gen 50:20; Exo 9:16, Exo 9:17, Exo 15:9-11, Exo 18:11; Dan 3:19, Dan 3:20; Act 4:26-28; Rev 11:18

remainder : Psa 46:6, Psa 65:7, Psa 104:9; Mat 2:13-16, Mat 24:22; Acts 12:3-19

TSK: Psa 76:11

Vow : Psa 50:14, Psa 119:106; Num 30:2; Ecc 5:4-6

let all : Psa 68:29, Psa 89:7; Deu 16:16; 2Ch 32:22, 2Ch 32:23

unto him : Heb. to fear, Gen 31:42

TSK: Psa 76:12

He shall : Psa 2:5, Psa 2:10, Psa 48:4-6, Psa 68:12, Psa 68:35; Jos 5:1; 2Ch 32:21; Zep 3:6

terrible : Isa 13:6-8, Isa 24:21; Rev 6:15, Rev 19:17-21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 76:8

Thou didst cause judgment to be heard from heavens - It seemed to come from heaven; it was manifestly from thee. The overthrow of these enemies of thy people was a manifest judgment from thee, and should be so regarded.

The earth feared - The world itself seemed to hear the voice of God, and to stand in awe.

And was still - It seemed to be profoundly attentive to what God said, and as if it reverently listened to his voice. It is not uncommon in the Scriptures to represent the earth - the hills, the mountains, the streams, the rivers, the plains - as conscious of the presence of God; as either rejoicing or trembling at his voice. Compare Psa 65:12-13; Psa 114:3-7; Hab 3:8-11.

Barnes: Psa 76:9

When God arose to judgment - That is, when he came to overthrow and destroy the enemies of his people, as referred to in the former part of the psalm.

To save all the meek of the earth - Of the land - to wit, the land of Judea; or, to save his people when in affliction. The word "meek,"which with us usually means those who are forbearing under injuries, means here the humble, the afflicted, the crushed, the oppressed.

Barnes: Psa 76:10

Surely the wrath of man shall praise thee - It shall be the occasion of praise; or, honor shall accrue to thee from it, "as if"it were employed in thy praise, and "as if"it were voluntarily engaged in promoting thy glory. The deliverance of the people by the direct interposition of God in the case referred to in the psalm, the sudden and entire overthrow of the invading forces by his power, led to this reflection. The overruling power of God was displayed. The "wrath"of the invading host had given occasion for this manifestation of the divine perfections; or, in other words, his character would not have been displayed in this manner if it had not been for these wicked purposes of people. It is not that there was anything in the wrath itself, or in their plans or intentions, that was in itself "adapted"to honor God; but that it was overruled by him, so that he took "occasion"from it to display his own character.

The wicked conduct of a child is an "occasion"for the display of the just character and the wise administration of a parent; the act of a pirate, a rebel, a murderer, furnishes an "occasion"for the display of the just principles of law, and the stability and power of a government. In like manner, the sins of the wicked are made an occasion for the display of the divine perfections in maintaining law; in the administering of justice; in preserving order. But there is another sense, also, in which the wrath of man is made the occasion for glorifying God. It is, that since there is such wrath, or since there are such wicked purposes, God makes use of that wrath, or of those wicked purposes, as he does of the powers of nature - of pestilence, disease, and storms, as instruments to accomplish his own designs, or to bring about great results. Thus he made use of the treasonable purpose of Judas, and the mad passions and the angry feelings of the Jews, in bringing about the work of redemption by the death of his Son; thus be made use of the purposes of Sennacherib in order to punish his own people (see the notes at Isa 10:5-7); thus he employed Cyrus to "execute his counsel"Isa 46:10; and thus he made use of the wrath evinced in persecuting the church to secure its permanent establishment in the world. Whether these things could be accomplished "without"that wrath, is a question which is too high for man to determine. It is certain, also, that the fact that God overrules the wrath of people does not justify that wrath. The purposes of people are, like the pestilence and the storm, what they are in themselves; and the nature of their conduct is not affected by any use that God may make of it. People must be judged according to their own deeds, not for what God does through their wickedness.

The remainder of wrath - The word "remainder"here - שׁארית sh^e 'êrı̂yth - means properly "part;"what remains, especially after a defeat or slaughter - the "survivors"of a battle, Jer 11:23; Jer 44:14; Mic 7:18; Zep 2:7. Gesenius renders it here (Lexicon) "extreme wrath,"retained even in extremity. The Septuagint, ἐγκατάλειμμα engkataleimma - "the things which are left."So the Vulgate, "reliquice." Luther, "When men rage against thee, thou turnest it to honor; and when they rage yet more, thou art yet prepared."Venema supposes that the meaning is the whole wrath. As in Arabic the word used here means "wholeness,"or the whole of anything; and according to this, the idea would be that it was not merely wrath in general, or in a general sense, that would be made use of, but all that there was in wrath; it would all be made use of in advancing the divine purposes. The allusion seems to be to something that had been laid up in a magazine - as provision or arms, when the soldier went forth to war - which he would make use of if necessary, so that "all"might be ultimately consumed or employed. The control of God was over "this"as well as over that which was actually employed; he could overrule that which was employed. He could restrain people from at all using this that was kept in reserve. The idea seems to be that all the "wrath"which is "manifested"among people would be made to praise God, or would be overruled for his glory - and "all"which would "not"contribute to this end he would keep back, he would check; he would prevent its being put forth - so that "all"should be under his control, and "all"disposed of as he should will. There was nothing in the heart or the purposes of man that was beyond his jurisdiction or control; man could do nothing in his wrathful plans that God could not dispose of in his own way, and for his own honor.

Shalt thou restrain - The word used here - חגר châgar - means literally to bind around; to gird; to gird up, as of a garment or sword that is girded on, 1Sa 17:39; 1Sa 25:13; Psa 45:3; or sackcloth, Isa 15:3; Jer 49:3. The Septuagint renders this, "and the remainder of wrath shall make a feast to thee," ἐορτάσει σοί heortasei soi - that is, it shall praise or honor thee as in a festival. So the Vulgate. Prof. Alexander renders it, "Shalt thou gird about thee;"that is, God would gird it on as a sword, and would make use of it as a weapon for executing his own purposes. So DeWette, "And with the last wrath thou shalt gird thyself."Others render it, "Thou restrainest the remainder of thy wrath"- that is, punishment - "when the wrath of man will not promote the knowledge of thyself"It seems to me, however, that our translators have expressed the exact idea in the psalm; and the meaning is, that the whole of the wrath of man is under the control of God, and that whatever there is, or would be, in the manifestation of that wrath, or in carrying out the purposes of the heart, which could not, in the circumstances, be made to promote his glory, or which would do injury, he would check and restrain. He would suffer it to proceed no further than he chose, and would make it certain that there should be no exhibition of wrathful feelings on the part of man which would not, in some way, be made to promote his honor, and to advance his own great purposes. He has absolute control over the passions of people, as he has over the pestilence, over earthquakes, and over storms, and can make all tributary to his glory, and executioners of his will.

Barnes: Psa 76:11

vow, and pay unto the Lord your God - That is, Pay your vows, or sacredly observe them. On the word "vow,"see the notes at Psa 22:25. Compare Psa 50:14; Psa 56:12; Psa 66:13. The word refers to a voluntary promise made to God.

Let all that be round about him - All that worship him, or that profess to honor him.

Bring presents - Bring gifts or offerings; things expressive of gratitude and homage. See the notes at Psa 45:12. Compare Isa 16:1, note; Isa 18:7, note; Isa 60:5, note.

Unto him that ought to be feared - Margin, "to fear."The meaning would be well expressed by the word dread; "to the Dread One."It was not to inspire fear that the presents were to be brought; but they were to be brought to One who had shown that he was the proper object of dread or reverence.

Barnes: Psa 76:12

He shall cut off the spirit of princes - That is, He will cut down their pride; he will break them down. Luther renders it, "He shall take away the wrath of princes."The allusion is to what he had done as celebrated in this psalm. He had shown that he could rebuke the pride and self-confidence of kings, and could bring them low at his feet.

He is terrible to the kings of the earth - When they are arrayed against him.

(1) they are wholly under his control.

(2) he can defeat their plans.

(3) he can check them when he pleases.

(4) he can, and will, make their plans - even their wrath - the means of promoting or carrying out his own purposes.

(5) he will allow them to proceed no further in their plans of evil than he can make subservient to the furtherance of his own.

(6) he can cut down the most mighty of them at his pleasure, and destroy them forever.

Poole: Psa 76:8

Thou didst execute judgment upon thine enemies by an angel sent from heaven; which is said to be heard, either because that was accompanied with terrible thunders and earthquakes, which was not unusual in the descent of an angel, as Mat 28:2 , and elsewhere; or because the fame of it was quickly spread abroad in the land, and in the world. The effect of this terrible judgment was, that the rest of the world were afraid to invade or disturb the land and people of Israel, and chose rather to sit still in their own territories.

Poole: Psa 76:9

When God arose to judgement when God, who for a season had sat still, began to bestir and show himself against his enemies. Or, after God had risen , &c. Or, because God did arise , &c.

To save all the meek of the earth to save all the godly persons (who are oft called meek ones, as hath been noted again and again) in Israel, for whose sakes God wrought this great deliverance, which reached to all the people of the land.

Poole: Psa 76:10

The wrath of man shall praise thee the blasphemous speeches and furious attempts of thine enemies shall serve thy glory, and cause thy people and others to praise and magnify thee for that admirable wisdom, and power, and faithfulness, and goodness which thou shalt discover upon that occasion.

The remainder of wrath shalt thou restrain thou shalt prevent and disappoint the succeeding malicious designs of thine enemies, who will meditate revenge for those shameful and terrible overthrows. Or,

the remainder of wrath thou shalt gird thyself with i.e. put it on as an ornament, which the girdle was; thou shalt adorn thyself with it, as a conqueror doth with the spoils of his enemies.

Poole: Psa 76:11

Vow a sacrifice of thanksgiving; either at this time, for this wonderful deliverance; or hereafter, in all your future straits and troubles. Let this experience encourage you to make such vows to God with confidence of success. But when God hath accepted your vows, and given you the desired deliverance, forget not to pay your vows.

All that be round about him either,

1. All the tribes of Israel, who have the benefit of this mercy. Or rather,

2. All the neighbouring nations on every side, to whom the fame of this mighty work of God shall come, I advise them for the future, if they love themselves, to cease from all hostilities against God or his people, and to submit themselves to the God of Israel.

Him that ought to be feared whom though they do not love, yet they see and feel that they have great reason to fear and to seek his favour.

Poole: Psa 76:12

Cut off as men do their grapes in time of vintage, as the Hebrew verb implies, to wit, suddenly, violently, and irresistibly. This is all which they shall get by opposing him, and therefore it is their wisdom to bring presents to him.

The spirit of princes either,

1 Their courage. Or rather,

2. Their breath and life, as he did in the Assyrian army.

PBC: Psa 76:10

God lets sinful man’s wrath go so far, uses it for His own purposes, and then restrains the remainder. If God so chose, he could always keep men from sinning against Him. When Sarah was in danger because of Abraham’s lapse of faith, Abimelech was going to take her to be one of his wives, but God protected her. The only reason that Abimelech did not defile her, as God later said to him, was that " I also withheld thee from sinning against me: therefore suffered I thee not to touch her." God could always do that if He desired to do so.

See PBtop: GOD IS SOVEREIGN

Haydock: Psa 76:9

Ever. Hebrew adds, "is his word ineffectual?" which the Vatican Septuagint neglects, (Berthier) though gamar omer be thus rendered in other editions. "Has he completely fulfilled his word," which may be the true sense, consumabitur verbum. (St. Jerome) (Haydock) ---

"Will he execute this threat from generation?" &c. (Calmet) ---

God will never abandon his Church, (Worthington) though he may chastise his people. (Haydock)

Haydock: Psa 76:10

Mercies? Turning the waters another way, (Muis; Calmet) or going against his natural inclination. Vincit illum misericordia sua. (St. Jerome)

Haydock: Psa 76:11

Begun. By God's grace, I now perceive that my thoughts were wrong. (Worthington) ---

I see that we are chastised on account of our sins; (Theodoret) but now I hope for better things. (Tirinus) (Genebrard) ---

Hebrew may have this (Berthier) and many other meanings. (Calmet) ---

Protestants, "I said this is my infirmity. But I will remember the years of right," &c. De Dieu, "To pray, this is mine; to change the right hand, is of the most High." (Calmet) ---

All comfort and every good resolution must come from him. Challothi is derived from eel, by the Septuagint, and from chala, (Haydock) "he is sick," by others. Who will assert that the former are not the most ancient and learned interpreters? The sequel shews that the psalmist begins to entertain better hopes. (Berthier) ---

Now have I begun to follow wisdom, and to amend my life. St. Anthony advised all to make this resolution every morning. (Tirinus)

Haydock: Psa 76:12

Beginning. In favour of Israel, or rather of all the just from Abel. (Haydock)

Gill: Psa 76:8

Thou didst cause judgment to be heard from heaven,.... When an angel was sent down from heaven, and destroyed the Assyrian army, a judgment of God upon them; at which time some think there was a violent clap of thunder, which is the voice of God: and it may refer to the judgments which God has decreed to execute on the antichristian states, the seven vials of his wrath he will pour upon them; for all decrees, as Aben Ezra on the place observes, come from heaven; or to the last judgment, when Christ the Judge shall descend from heaven, the voice of the archangel shall be heard, the last trumpet shall sound, the dead in their graves shall hear it, and rise and stand before the judgment seat, and hear the sentence pronounced:

the earth feared, and was still: or "trembled, and was quiet" ^c; that is, again: some think there was an earthquake when the angel smote the Assyrian camp, but was quickly over. It may regard the panic the other nations were in when they heard of it, and therefore were still and quiet, and never offered to give the Israelites any disturbance. Some understand this of the remainder of the army that escaped with Sennacherib; these were seized with fear, and quickly withdrew, and silently departed into their own land. Aben Ezra observes it as the sense of some, "the earth feared", these are the wicked; "and was still", they are the righteous; so the Targum,

"the land of the people feared, the land of Israel was still;''

reference may be had to the consternation, fear, and dread, that will fall on them that escape the judgments inflicted on the antichristian party, Rev 11:13 and the fear and silence that will attend the last and awful judgment; see Zec 2:13.

Gill: Psa 76:9

When God arose to judgment,.... He may sometimes seem to be asleep, and to defer judgment, but he will arise and hasten it in his own time, and will take vengeance on all his and his people's enemies, as he did upon the army of the Assyrians, and will upon the antichristian powers, and upon all the wicked, and at the same time will save his own people, as follows:

to save all the meek of the earth; the quiet in the land, who are afflicted in this world, despised by the men of it, are lowly and humble, and mean in their own eyes; these the Lord takes notice of and cares for them, he will beautify them with salvation; these, all of them, even everyone of them, shall be saved in him with an everlasting salvation; this verse is by some connected with the preceding; so Kimchi, "the earth feared, and was still, when God arose to judgment", &c. and by others, as R. Moses and Aben Ezra, with the following.

Selah. See Gill on Psa 3:2.

Gill: Psa 76:10

Surely the wrath of man shall praise thee,.... Either the wrath which comes from God, and has man for its object; and that either as it regards the people of God; so the Targum,

"when thou art angry with thy people, thou hast mercy on them, and they shall confess unto thy name;''

or praise thee; see Isa 12:1, they are deserving of the wrath of God, but are not appointed to it, and are delivered from it by Christ, who bore it for them as their representative; by which as the justice of God is glorified, it is matter of praise to them; when the law enters into their consciences, it works wrath there, which being removed by the application of pardoning grace, is an occasion of praise to God; and whereas, under afflictive dispensations, they apprehend and deprecate the wrath of God, when they are delivered from them their mouths are filled with songs of praise: or, as it regards wicked men, so it came forth upon the old world, and drowned it; upon Sodom and Gomorrah, and reduced them to ashes; upon Pharaoh and the Egyptians, in the plagues inflicted on them; all which turned to the praise and glory of God; of the last instance, see Rom 9:17, it came upon the wicked Jews to the uttermost in the destruction of their nation, city, and temple; and upon Rome Pagan, in the entire demolition of it as such; and so it will come upon Rome Papal, which will be attended with great joy, praise, and thanksgiving in the saints; see Rev 11:17 or else this is to be understood of the wrath which is in man, and comes forth from him, and has him for its subject; which though it does not work the righteousness of God, yet the righteousness of God is glorified both in checking and punishing it; and the more it rages and burns against the people of God, the greater reason have they to praise the Lord when delivered from it; see Psa 124:1, so the wrath of the Assyrian monarch, and of railing and blaspheming Rabshakeh, gave the people of the Jews a greater occasion to praise the Lord for their wonderful deliverance; so the wrath of men against Christ, his church and people, his ministers, Gospel, and ordinances, will all turn to the glory of his name, when in the issue it will be seen that these are established, overcoming all the rage and malice of men:

the remainder of wrath shall thou restrain: that which remains in a man's breast, he has not yet vented, God can and does keep in, that it may not break forth; this very likely was verified in Sennacherib, who might breathe revenge, and threaten the Jews with a second visit; but was prevented by a sudden and violent death. Some read the words, "the remainder of wraths thou wilt gird" ^d; that is, those that remain, and are not destroyed through the rage and fury of men, God will gird with strength to defend themselves, and resist their enemies that may rise up against them, or with gladness, because of deliverance from them; see Psa 18:32. Some understand this of the wrath of God, which he has in reserve and store for wicked men, and render the words thus, with the remainder of wrath wilt thou gird thyself ^e; and so come forth like an armed man, clad with zeal, and arrayed with the garments of wrath and vengeance; see Isa 49:17.

Gill: Psa 76:11

Vow, and pay unto the Lord your God,.... Not monastic vows, which the Papists would infer from these and such like words; nor ceremonial ones, but spiritual sacrifices of praise and thanksgiving, such as men sometimes make in times of distress, or when delivered, Psa 66:13 and which when vowed ought to be paid, Ecc 5:4, not to creatures, angels, or saints, but to God, from whom the mercy desired must be expected, and from whence it comes, Psa 50:14, these words are an address to such who were delivered from wrath, either of God or man:

let all that be round about him; who surround the throne of his grace, gather together in his house to attend his word and ordinances, who are his servants, and constantly and faithfully adhere to him; among whom he grants his presence, they are near to him, and he to them. It is a periphrasis of the assembly of the saints; see Psa 89:7. The Targum is,

"all ye that dwell round about his sanctuary;''

the allusion is to the situation of the camp of Israel, and the tabernacle in the wilderness, Num 2:1 compare with this Rev 4:4,

bring presents unto him that ought to be feared, or "to the fear" ^f, which is one of the names of God; see Gen 31:42 and who is and ought to be the object of the fear and reverence of men; the "presents", to be brought to him are the sacrifices of prayer and praise, yea, the whole persons, the souls and bodies, of men; see Psa 72:10, compare with this 2Ch 32:22. The Targum is,

"let them bring offerings into the house of the sanctuary of the terrible One;''

of him that is to be feared, with a godly fear by good men, and to be dreaded by evil men, as follows.

Gill: Psa 76:12

He shall cut off the spirit of princes,.... The pride of their spirits, as the Targum, humble their proud spirits, and bring them down; or dispirit them, take away their courage from them, upon which they flee apace to rocks and mountains to cover them; or confound them, blast their schemes, and carry their counsel headlong, and even take away their breath, or life; which he can as easily do as a man can cut off a bunch of grapes from the vine, as the word ^g here used signifies; the destruction of the wicked is expressed by cutting down the vine of the earth, and casting it into the winepress of God's wrath, Rev 14:17,

he is terrible to the kings of the earth; as he was to the king of Assyria, when he sent his angel, and destroyed his army; and as he has been to others in all ages; so he will be to the kings of the earth that have committed fornication with the whore of Rome, who will be in the utmost panic at the time of her destruction, Rev 18:9, and who will themselves be overcome by the Lamb, Rev 16:14. The Targum is, he is to be feared above all the kings of the earth.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 76:8

¹ tn Heb “a [legal] decision,” or “sentence.”

² tn “The earth” stands here by metonymy for its inhabitants.

NET Notes: Psa 76:10

¹ tn Or “for.”

² tn Heb “the anger of men will praise you.” This could mean that men’s anger (subjective genitive), when punished by God, will bring him praise, but this interpretation does not harmonize well with the next line. The translation assumes that God’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).

³ tn Heb “the rest of anger you put on.” The meaning of the statement is not entirely clear. Perhaps the idea is that God, as he prepares for battle, girds himself with every last ounce of his anger, as if it were a weapon.

NET Notes: Psa 76:11

¹ tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.

NET Notes: Psa 76:12

¹ tn Heb “he reduces the spirit of princes.” According to HALOT 148 s.v. II בצר, the Hebrew verb בָּצַר (batsar) is here a hapax legomenon meaning “reduce, humble.” The statement is generalizing, with the imperfect tense highlighting God’s typical behavior.

² tn Heb “[he is] awesome to the kings of the earth.”

Geneva Bible: Psa 76:9

When God arose to judgment, to ^{( f )} save all the meek of the earth. Selah.

^{( f )} To avenge the wrongs done to your Church.

Geneva Bible: Psa 76:10

Surely the ^{( g )} wrath of man shall praise thee: the remainder of wrath shalt thou restrain.

^{( g )} For the end will show that the enemy was able to bring nothing to pass: also you will bridle their rage that they will not accomplish their purpose.

Geneva Bible: Psa 76:11

Vow, and pay unto the LORD your God: let all that be ^{( h )} round about him bring presents unto him that ought to be feared.

^{( h )} That is, the Levites who dwell about the Tabernacle, or the people among whom he dwells.

Geneva Bible: Psa 76:12

He shall ^{( i )} cut off the spirit of princes: [he is] terrible to the kings of the earth.

^{( i )} The Hebrew word signifies "to vintage or gather grapes" meaning that he will make the counsels and enterprises of the wicked tyrants foolish and vain.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 76:1-12

1 A declaration of God's majesty in the church.

11 An exhortation to serve him reverently.

MHCC: Psa 76:7-12

God's people are the meek of the earth, the quiet in the land, that suffer wrong, but do none. The righteous God seems to keep silence long, yet, sooner or later, he will make judgment to be heard. We live in an angry, provoking world; we often feel much, and are apt to fear more, from the wrath of man. What will not turn to his praise, shall not be suffered to break out. He can set bounds to the wrath of man, as he does to the raging sea; hitherto it shall come, and no further. Let all submit to God. Our prayers and praises, and especially our hearts, are the presents we should bring to the Lord. His name is glorious, and he is the proper object of our fear. He shall cut off the spirit of princes; he shall slip it off 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 the most daring: since there is no contending with God, it is our wisdom, as it is our duty, to submit to him. Let us seek his favour as our portion, and commit all our concerns to him.

Matthew Henry: Psa 76:7-12

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 (Psa 76:7-9): " 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? Psa 2:12. 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 (Psa 76:8, Psa 76:9); 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 (Zec 2:3), the quiet in the land (Psa 35:20), 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, Psa 46:10. Be silent, O all flesh! before the Lord, for he is raised up to judgment, Zec 2:13. 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, Psa 76:10. 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, Psa 2:1, Psa 2:6. 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 11:17, Rev 11:18), 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 37:29); and, though he permitted him to talk big, he restrained him from doing what he designed.

III. Duty to all, Psa 76:11, Psa 76:12. 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, 1Sa 10:27. Send you the lamb to the ruler of the land, Isa 16:1. 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 31:42), and we are commanded to make him our fear, Isa 8:13. 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 (Psa 76:12): 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 6:16. Since there is no contending with God, it is as much our wisdom as it is our duty to submit to him.

Keil-Delitzsch: Psa 76:7-9

Nahum also (Psa 1:6) draws the same inference from the defeat of Sennacherib as the psalmist does in Psa 76:8. מאז אפּך (cf. Rth 2:7; Jer 44:18), from the decisive turning-point onwards, from the אז in Psa 2:5, when Thine anger breaks forth. God sent forth His judiciary word from heaven into the midst of the din of war of the hostile world: immediately (cf. on the sequence of the tenses Psa 48:6, and on Hab 3:10) it was silenced, the earth was seized with fear, and its tumult was obliged to cease, when, namely, God arose on behalf of His disquieted, suffering people, when He spoke as we read in Isa 33:10, and fulfilled the prayer offered in extreme need in Isa 33:2.

Keil-Delitzsch: Psa 76:10-12

The fact that has just been experienced is substantiated in Psa 76:10 from a universal truth, which has therein become outwardly manifest. The rage of men shall praise Thee, i.e., must ultimately redound to Thy glory, inasmuch as to Thee, namely ( Psa 76:1 as to syntax like Psa 73:3 ), there always remains a שׁארית , i.e., a still unexhausted remainder, and that not merely of חמה , but of חמת , with which Thou canst gird, i.e., arm, Thyself against such human rage, in order to quench it. שׁארית חמת is the infinite store of wrath still available to God after human rage has done its utmost. Or perhaps still better, and more fully answering to the notion of שׁארית : it is the store of the infinite fulness of wrath which still remains on the side of God after human rage ( חמה ) has spent itself, when God calmly, and laughing (Psa 2:4), allows the Titans to do as they please, and which is now being poured out. In connection with the interpretation: with the remainder of the fury (of hostile men) wilt Thou gird Thyself, i.e., it serves Thee only as an ornament (Hupfeld), the alternation of חמה and חמת is left unexplained, and תּחגּר is alienated from its martial sense (Isa 59:17; Isa 51:9, Wisd. 5:21 [20]), which is required by the context. Ewald, like the lxx, reads תּחגּך , ἑορτάσει σοι , in connection with which, apart from the high-sounding expression, שׁארית חמת ( ἐγκατάλειμμα ἐνθυμίου ) must denote the remainder of malignity that is suddenly converted into its opposite; and one does not see why what Psa 76:11 says concerning rage is here limited to its remainder. Such an inexhaustiveness in the divine wrath-power has been shown in what has just recently been experienced. Thus, then, are those who belong to the people of God to vow and pay, i.e., (inasmuch as the preponderance falls upon the second imperative) to pay their vows; and all who are round about Him, i.e., all the peoples dwelling round about Him and His people ( כּל־סביביו , the subject to what follows, in accordance with which it is also accented), are to bring offerings (Psa 68:30) to God, who is מורא , i.e., the sum of all that is awe-inspiring. Thus is He called in Isa 8:13; the summons accords with Isaiah's prediction, according to which, in consequence of Jahve's deed of judgment upon Assyria, Aethiopia presents himself to Him as an offering (Isa 18:1-7), and with the fulfilment in 2Ch 32:23. Just so does v. 13 a resemble the language of Isaiah; cf. Isa 25:1-12; Isa 33:1; Isa 18:5 : God treats the snorting of the princes, i.e., despots, as the vine-dresser does the wild shoots or branches of the vine-stock: He lops it, He cuts it off, so that it is altogether ineffectual. It is the figure that is sketched by Joe 3:13, then filled in by Isaiah, and embodied as a vision in Rev 14:17-20, which is here indicated. God puts an end to the defiant, arrogant bearing of the tyrants of the earth, and becomes at last the feared of all the kings of the earth - all kingdoms finally becomes God's and His Christ's.

Constable: Psa 73:1--89:52

I. Book 3: chs 73--89

A man or men named Asaph wrote 17 of the psalms in this book (Pss. 73-83). Other writers were the sons of Korah (Pss. 84-85, 87), David (Ps. 86), Heman (Ps. 88), and Ethan (Ps. 89). Asaph, Heman, and Ethan were musicians from the tribe of Levi who were contemporaries of David.

Constable: Psa 76:1-12

Psalm 76

In this psalm Asaph praised God for His power. He had destroyed the wicked and delivered the godly. Therefore the leaders of His people should follow Him faithfully.

Constable: Psa 76:3-9

2. The justice of God's judgment 76:4-10

76:4-6 The description of God as resplendent pictures Him as radiating light. He illuminates and glorifies by His presence. He is also more majestic than the mountains of Israel that contained an abundance of wild game animals. God's defeat of Israel's enemies was so overwhelming that they appeared anesthetized (cf. Isa. 37:36).

76:7-10 No one is able to resist or oppose God when He decides to judge an enemy. Even the earth itself is quiet when He utters His judgments. Perhaps the psalmist referred here to the calm before a storm that represents God executing judgment. God's judgments cause the righteous to praise Him and the wicked to think twice before opposing Him.

The NIV translation of verse 10, "Your wrath against men brings you praise," was probably the writer's thought rather than the NASB's, "The wrath of man shall praise Thee." Both ideas are true, but the former appears to be in view here. Likewise the last part of verse 10 probably refers to God's judgments restraining unbelievers as in the NIV rather than God girding Himself with wrath as in the NASB. The emphasis is on God's providential control (cf. Acts 2:23).

Constable: Psa 76:10-11

3. The fearful character of God's judgments 76:11-12

Since God is such a fearful Judge, His people should be careful to pay the gifts they vow to give Him. Leaders should fear Him and submit to His authority rather than rebelling against Him.

An appreciation of God's power can and should produce submission and worship in those who can benefit or suffer from His judgment.

Commentary -- Other

Evidence: Psa 76:8

QUESTIONS & OBJECTIONS

" Could you be wrong in your claims about Judgment Day and the existence of hell?"

The existence of hell and the surety of the judgment are not the claims of fallible man. The Bible is the source of the claim, and it is utterly infallible.

When someone becomes a Christian, he is admitting that he was in the wrong, and that God is justified in His declarations that we have sinned against Him. However, let’s surmise for a moment that there is no Judgment Day and no hell. That would mean that the Bible is a huge hoax, in which more than forty authors collaborated (over a period of 3,000 years) to produce a document revealing God’s character as " just." They portrayed Him as a just judge, who warned that He would eventually punish murderers, rapists, liars, thieves, adulterers, etc. Each of those writers (who professed to be godly) therefore bore false witness, transgressing the very commandments they claimed to be true. It would mean that Jesus Christ was a liar, and that all the claims He made about the reality of judgment were therefore false. It would also mean that He gave His life in vain, as did multitudes of martyrs who have given their lives for the cause of Christ. Add to that the thought that if there is no ultimate justice, it means that the Creator of all things is unjust—that He sees murder and rape and couldn’t care less, making Him worse than a corrupt human judge who refuses to bring criminals to justice.

Here’s the good news, though, if there is no hell: You won’t know a thing after you die. It will be the end. No heaven, no hell. Just nothing. You won’t even realize that it’s good news. Here’s the bad news if the Bible is right and that there is eternal justice: You will find yourself standing before the judgment throne of a holy God, who has seen every sin you have ever committed. Think of it. A holy and perfect Creator has seen your thought-life and every secret sin you have ever committed. You have a multitude of sins, and God must by nature carry out justice. Ask Him to remind you of the sins of your youth. Ask Him to bring to remembrance your secret sexual sins, the lies, the gossip, and other idle words. You may have forgotten your past sins, but God hasn’t. Hell will be your just desert (exactly what you deserve), and you will have no one to blame but yourself. This is the claim of the Bible. If you don’t believe it, it is still true. It will still happen.

Yet, there is good news—incredibly good news. We deserve judgment, but God offers us mercy through the cross. He paid our fine so that we could leave the courtroom. He destroyed the power of the grave for all who obey Him. Simply obey the gospel, and live. By doing that you will find out for yourself that the gospel is indeed the " gospel truth." Jesus said that if you obey Him, you will know the truth, and the truth will make you free (see Joh 8:31-32 ). Get on your knees today, confess and forsake your sins. Tell God you are truly sorry, then trust the Savior as you would trust yourself to a parachute. Then you will find yourself in a terrible dilemma. You will know for certain that hell is a reality. When you get up the courage to warn people you care about, they will smile passively, and say, " Could you be wrong in your claims about Judgment Day and the existence of hell?"

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 76 (Chapter Introduction)

Overview

Psa 76:1, A declaration of God’s majesty in the church; Psa 76:11, An exhortation to serve him reverently.

Psa 4:1, Psa 54:1, Psa 61:1, Psa 67:1 *titles

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 76 (Chapter Introduction)

(Psa 76:1-6) The psalmist speaks of God's power.

(Psa 76:7-12) All have to fear and to trust in him.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 76 (Chapter Introduction)

This psalm seems to have been penned upon occasion of some great victory obtained by the church over some threatening enemy or other, and designed to grace the triumph. The Septuagint calls it, " A song upon the Assyrians," whence many good interpreters conjecture that it was penned when Sennacherib's army, then besieging Jerusalem, was entirely cut off by a destroying angel in Hezekiah's time; and several passages in the psalm are very applicable to that work of wonder: but there was a religious triumph upon occasion of another victory, in Jehoshaphat's time, which might as well be the subject of this psalm (2Ch 20:28), and it might be called " a song of Asaph" because always sung by the sons of Asaph. Or it might be penned by Asaph who lived in David's time, upon occasion of the many triumphs with which God delighted to honour that reign. Upon occasion of this glorious victory, whatever it was, I. The psalmist congratulates the happiness of the church in having God so nigh (Psa 76:1-3). II. He celebrates the glory of God's power, which this was an illustrious instance of (Psa 76:4-6). III. He infers hence what reason all have to fear before him (Psa 76:7-9). And, IV. What reason his people have to trust in him and to pay their vows to him (Psa 76:10-12). It is a psalm proper for a thanksgiving day, upon the account of public successes, and not improper at other times, because it is never out of season to glorify God for the great things he has done for his church formerly, especially for the victories of the Redeemer over the powers of darkness, which all those Old Testament victories were types of, at least those that are celebrated in the psalms.

To the chief musician on Neginoth. A psalm or song of Asaph.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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White, John. Daring To Draw Near. Downers Grove: Inter-Varsity Press, 1978.

Wood, Leon. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

Yee, Russell. "The Divine Imperative to Sing." Exegesis and Exposition 2:1 (Summer 1987):28-44.

Zemek, George J., Jr. "The Word of God in the Child of God: Psalm 119." Spire 10:2 (1982):8-9.

Zuck, Roy B. Job. Everyman's Bible Commentary series. Chicago: Moody Press, 1978.

_____. "The Problem of the Imprecatory Psalms." ThM thesis. Dallas Theological Seminary, 1957.

Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 76 (Chapter Introduction)

INTRODUCTION TO PSALM 76

To the chief Musician on Neginoth, A Psalm or Song of Asaph. The Targum is,

"by the hand of Asaph:''

concerning "neginoth", see the title of Psa 4:1, this psalm is generally thought to be written on account of some great appearance of God for the Jews, or victory obtained by them over their enemies, either the Ammonites in the times of David; so the first part of the Syriac inscription is,

"when Rabbah of the children of Ammon was destroyed;''

see 2Sa 12:26 or in the time of Jehoshaphat, when they came up against him, and were in a wonderful manner defeated, which occasioned great joy and thankfulness, 2Ch 20:1. The Septuagint version entitles the psalm "an ode against the Assyrian", in which it is followed by the Vulgate Latin and Ethiopic versions: and it is the opinion of many that it was written on account of the defeat of Sennacherib, and his army, which came up against Jerusalem in the times of Hezekiah, and was destroyed by an angel in one night, and so slept their sleep, and a dead one, with which agree Psa 76:5, so Arama and Theodoret; Jarchi gives this reason for such an interpretation, because we do not find that any enemy fell at or near Jerusalem but he, as is said Psa 76:3, "there brake he the arrows of the bow", &c. nor was one arrow suffered to be thrown into the city, 2Ki 19:32. Kimchi and Ben Melech interpret it of the war of Gog and Magog, yet to come; and the latter part of the Syriac inscription is,

"moreover it shows the vengeance of the judgment of Christ against the ungodly;''

and indeed it seems to point out the latter day, when Christ shalt destroy the antichristian kings and states, and save his own people, and shall be feared and praised; as the former part of it may respect his incarnation, appearance, and dwelling in the land of Judea, and so the whole is of the same argument with the preceding psalm.