Psa 77:1-10 | Clarke | e4.org | PSALM LXXVII The psalmist's ardent prayer to God in the tine of distress , 1-4. The means he used to excite his confidence , 5-12. God's wonderful works in behalf of his people , 13-20. NOTES ON PSALM LXXVII The title , "To the chief Musician, (or conqueror,) to Jeduthun, A Psalm of Asaph." On this title we may observe that both Asaph and Jeduthun were celebrated singers in the time of David, and no doubt were masters or leaders of bands which long after their times were called by their names. Hence Psalms composed during and after the captivity have these names prefixed to them. But there is reason to believe also, that there was a person of the name of Asaph in the captivity at Babylon. The author must be considered as speaking in the persons of the captive Israelites, It may however be adapted to the case of any individual in spiritual distress through strong temptation, or from a sense of the Divine displeasure in consequence of backsliding. Verse 1. I cried unto God ] The repetition here marks the earnestness of the psalmist's soul; and the word voice shows that the Psalm was not the issue of private meditation , but of deep mental trouble, which forced him to speak his griefs aloud .

‏ Psalms 77:1-10

PSALM LXXVII

The psalmist's ardent prayer to God in the tine of distress,

1-4.

The means he used to excite his confidence, 5-12.

God's wonderful works in behalf of his people, 13-20.

NOTES ON PSALM LXXVII

The title, "To the chief Musician, (or conqueror,) to Jeduthun, A Psalm of Asaph." On this title we may observe that both Asaph and Jeduthun were celebrated singers in the time of David, and no doubt were masters or leaders of bands which long after their times were called by their names. Hence Psalms composed during and after the captivity have these names prefixed to them. But there is reason to believe also, that there was a person of the name of Asaph in the captivity at Babylon. The author must be considered as speaking in the persons of the captive Israelites, It may however be adapted to the case of any individual in spiritual distress through strong temptation, or from a sense of the Divine displeasure in consequence of backsliding.

Verse 1. I cried unto God] The repetition here marks the earnestness of the psalmist's soul; and the word voice shows that the Psalm was not the issue of private meditation, but of deep mental trouble, which forced him to speak his griefs aloud.

Verse 2. My sore ran in the night, and ceased not] This is a most unaccountable translation; the literal meaning of yadi niggerah, which we translate my sore ran, is, my hand was stretched out, i.e., in prayer. He continued during the whole night with his voice and hands lifted up to God, and ceased not, even in the midst of great discouragements.

Verse 3. My spirit was overwhelmed.] As the verb is in the hithpael conjugation, the word must mean my spirit was overpowered in itself. It purposed to involve itself in this calamity. I felt exquisitely for my poor suffering countrymen.

"The generous mind is not confined at home;

It spreads itself abroad through all the public,

And feels for every member of the land."

Verse 4. Thou holdest mine eyes waking] Literally, thou keepest the watches of mine eyes-my grief is so great that I cannot sleep.

I am so troubled that I cannot speak.] This shows an increase of sorrow and anguish. At first he felt his misery, and called aloud. He receives more light, sees and feels his deep wretchedness, and then his words are swallowed by excessive distress. His woes are too big for utterance. "Small troubles are loquacious; the great are dumb." Curae leves loquuntur; ingentes stupent.

Verse 5. I have considered the days of old] chishshabti, I have counted up; I have reckoned up the various dispensations of thy mercy in behalf of the distressed, marked down in the history of our fathers.

Verse 6. I call to remembrance my song in the night] I do not think that neginathi means my song. We know that neginath signifies some stringed musical instrument that was struck with a plectrum; but here it possibly might be applied to the Psalm that was played on it. But it appears to me rather that the psalmist here speaks of the circumstances of composing the short ode contained in the seventh, eighth, and ninth verses; which it is probable he sung to his harp as a kind of dirge, if indeed he had a harp in that distressful captivity.

My spirit made diligent search.] The verb chaphas signifies such an investigation as a man makes who is obliged to strip himself in order to do it; or, to lift up coverings, to search fold by fold, or in our phrase, to leave no stone unturned. The Vulgate translates: "Et scopebam spiritum meum." As scopebam is no pure Latin word, it may probably be taken from the Greek σκοπεω scopeo, "to look about, to consider attentively." It is however used by no author but St. Jerome; and by him only here and in Isa 14:23: And I will sweep it with the besom of destruction; scopabo eam in scopa terens. Hence we see that he has formed a verb from a noun scopae, a sweeping brush or besom; and this sense my old Psalter follows in this place, translating the passage thus: And I sweped my gast: which is thus paraphrased: "And swa I sweped my gaste, (I swept my soul,) that is, I purged it of all fylth."

Verse 7. Will the Lord cast off for ever?] Will there be no end to this captivity? Has he not said, "Turn, ye backsliders; for I am married unto you: I will heal your backsliding, and love you freely." Will he then be favourable no more? Thus the psalmist pleads and reasons with his Maker.

Verse 8. For evermore?] ledor vador, "to generation and generation." From race to race. Shall no mercy be shown even to the remotest generation of the children of the offenders?

Verse 9. Hath God-in anger shut up his tender mercies?] The tender mercies of God are the source whence all his kindness to the children of men flows. The metaphor here is taken from a spring, the mouth of which is closed, so that its waters can no longer run in the same channel; but, being confined, break out, and take some other course. Wilt thou take thy mercy from the Israelites, and give it to some other people? This he most certainly did. He took it from the Jews, and gave it to the Gentiles.

Verse 10. And I said, This is my infirmity] The Hebrew is very obscure, and has been differently translated: vaomar challothi hi shenoth yemin elyon; "And I said, Is this my weakness? Years the right hand of the Most High." If challothi comes from chalah, and signifies to pray, as De Dieu has thought, then his translation may be proper: Precari hoc meum est; mutare dextram Altissimi. "To pray, this my business; to change the right hand of the Most High." I can do nothing else than pray; God is the Ruler of events. Mr. N. M. Berlin translates, "Dolere meum hoc est; mutare est dextra Altissimi." To grieve is my portion; to change (my condition) belongs to the right hand of the Most High. Here shenoth, which we translate years, is derived from shanah, to change. This latter appears to me the better translation; the sum of the meaning is, "I am in deep distress; the Most High alone can change my condition." The old Psalter, following the Vulgate,-Et dixi, Nunc coepi: haec mutatio dexterae Excelsi,-translates: And I said, Now I began this chaunchyng of ryght hand of hihegh (highest) Alswa say, God sal noght kast al man kynde fra his sigt with outen ende: for nowe I began to understand the syker; (the truth;) that man sal be brogt to endles; and thar fore, now I said, that this chaunchyng fra wreth to mercy, is thrugh Ihu Criste that chaunges me fra ill to gude, fra noy to gladnes.

Once more, Coverdale, who is followed by Matthews and Becke, takes the passage by storm: "At last I came to this poynte, that I thought; O why art thou so foolish? The right hande of the Most Hyest can chaunge all."