Title. - To the chief Musician on Neginoth. The Precentor is here instructed to perform this song to the music of stringed instruments. The Master of the harpers was called upon for his most skilful minstrelsy, and truly the song is worthy of the sweetest sounds that strings can yield. A Psalm or Song of Asaph. The style and matter indicate the same hand as that which wrote the preceding; and it is an admirable arrangement which placed the two in juxtaposition. Faith in the 75th Psalm sung of victories to come, and here it sings of triumphs achieved. The present Psalm is a most jubilant war song, a paean to the King of kings, the hymn of a theocratic nation to its divine ruler. We have no need to mark divisions in a song where the unity is so well preserved.

Hints to Preachers

Psalm 76:1. - Reverence for God's name proportionate to true knowledge of it.

Psalm 76:2. - The peculiar relation of God to his church.

Psalm 76:2 (first clause). - A peaceful church the tabernacle of God. The benefits peace confers, the evils of strife, the causes of dissension, and the means of promoting unity.

Psalm 76:3. - Christian glories, or the victories vouchsafed to the church over heathenism, heresy, persecution, etc.

Psalm 76:3. -

I. Where enemies are conquered; "There;" not on the battle-field so much as in the house of God; as Amalek by Moses on the Mount; Sennacherib by Hezekiah in the Sanctuary.

II. How there?

1. By faith.

2. By prayer. "The weapons of our warfare," etc. - G. R.

Psalm 76:4. - The Lord, our portion, compared with the treasures of empires.

Psalm 76:4. -

I. What the world is, compared with the church: "Mountains of prey."

1. Cruelty instead of love.

2. Violence instead of peace.

II. What the church is, compared with the world.

1. "More glorious," because "more excellent."

2. "More excellent," because "more glorious." Both are more real and abiding. - G. R.

Psalm 76:5. - "They have slept their sleep." Divers kinds of deaths or sleeps for the various classes of men.

Psalm 76:7. - The anger of God. A very suggestive subject.

Psalm 76:8, Psalm 76:9. -

I. The characters described: "the meek of the earth."

II. The need implied.

1. To be vindicated.

2. To be saved.

III. The divine interposition on their behalf: "Thou didst cause," etc. "When God arose," etc.

IV. The effect of their deliverance: "The earth feared," etc. - G. R.

Psalm 76:10. -

I. Evil permitted for good: "The wrath," etc.

II. Restrained for good: "The remainder," etc.

Or,

I.Ruled.

II. Overruled. - G. R.

Psalm 76:11. -

I. To whom vows may be made. Not to man, but God.

II. What vows should be thus made.

1. Of self-dedication.

2. Of self-service.

3. Of self-sacrifice.

III. How kept: "Vow and pay."

1. From duty.

2. From fear of his displeasure. - G. R.

Psalm 76:11. - The propriety, obligation, pleasure, and profit of presenting gifts unto the Lord.

Explanatory Notes and Quaint Sayings

Whole Psalm

No Psalm has a greater right to follow Psalm 75:1-10 than this, which is inscribed To the Precentor, with accompaniment of stringed instruments (rid. Psalm 4:1), a Psalm by Asaph, a song. Similar expressions (God of Jacob, Psalm 75:10, Psalm 77:7; saints, wicked of the earth, Psalm 75:9, Psalm 76:10), and the same impress throughout speak in favour of unity of authorship. In other respects too, they form a pair: Psalm 75:1-10 prepares the way for the divine deed of judgment as imminent, which Psalm 76:1-12 celebrates as having taken place. - Franz Delitzsch.

Psalm 76:1

"In Judah is God known." God is truly and savingly known only in and through his Son; God indeed is obscurely and darkly known in his works, as a God of power; in his providence, as a God of authority, wisdom, and order; in his common mercies, as a God of bounty; and in his punishments and judgments, as a God of justice; but in Christ opened and preached in the gospel, God is known with a clear, a comfortable, and saving knowledge, as a father of grace and singular mercy and lovingkindness. "In Judah" (saith the Psalmist) "is God known: his name is great in Israel." "In Judah," in his church, where his word and ordinances are, where Christ is preached, and the mystery of man's salvation is opened, there God is known truly without error, perspicuously without obscurities, and savingly without uncertainties; there he is known as a King in his courts, for the glory and beauty which he there manifesteth; as a teacher in his school, for the wisdom and knowledge which he there dispenseth; as a dweller in his house, for the holy orders he there prescribeth, and gracious rule and dominion he there erecteth and beareth in the souls of his servants; as a bridegroom in the banqueting house, for the spiritual dainties he there maketh, for the clear and open manifestation of himself, and love and comforts he there ministereth to his spiritual friends and guests; "and his name is great in Israel;" his power, wisdom, truth, love, and goodness is much magnified and very glorious in their apprehensions who know him in Christ Jesus. - Alexander Grosse.

Psalm 76:1

"His name." By the "name" of God here, God himself is understood; for in so many good effects as God uttereth himself toward his kirk, so many names he giveth to himself whereby he may be praised of her. As for example, when he promiseth unto his kirk freely grace and mercy, his kirk giveth him a name, and calleth him merciful. When he keepeth his promise, and uttereth himself a faithful God to his kirk, his kirk giveth him a name, and calleth him a true God. When he delivereth his kirk out of danger, and sheweth him a mighty God, and terrible against his enemies, the kirk giveth him a name, and calleth him a potent God, and so forth in the rest of his effects: so that by the name of God is understood here God himself, as God maketh himself to be known in his wonderful works. - Robert Bruce.

Psalm 76:1

"His name is great in Israel." Properly the great name in Israel, that is, the church, is the name of Jesus, which is great, first, by its efficacy: for it signifies Saviour. There is no other name under heaven by which we must be saved. Secondly, it is great in dignity: for it is the name that is above every name Thirdly, it is great in the breadth of its range, Psalm 8:1 : "How excellent is thy name in all the earth." - Thomas Le Blanc.

Psalm 76:2

"In Salem also is his tabernacle." It is not without meaning that Jerusalem has the appellation of Salem; for it is thereby insinuated that the tabernacle of God, notwithstanding the assaults of foes, in the very heart of the tumults of war remained in peace. How much more now that the invaders had been overthrown, would prosperity be enjoyed? - Hermann Venema.

Psalm 76:2

"In Salem also is his tabernacle." God the Holy Ghost is a spirit of peace, he is the comforter; he seals up peace (2 Corinthians 1:22). This blessed dove brings the olive branch of peace in his mouth: now a peaceable disposition evidenceth something of God in a man, therefore God loves to dwell there. "In Salem is God's tabernacle:" Salem signifies peace; God dwells in a peaceable spirit. - Thomas Watson.

Psalm 76:2

"In Salem also is his tabernacle," etc. All the old versions, as well as the two English ones, have missed one especial force of this passage. There is no direct reference in words to any human habitation, but to the lair of the Lion of Judah. The word סכּו does not only mean his tabernacle, but his covert, and is so translated in another place (Jeremiah 25:38): "He hath forsaken his covert, as the lion:" and the vaguer word מעונתו which succeeds may well be translated by "den," or some equivalent phrase. Psalm 10:9. - Simon De Mats.

Psalm 76:2, Psalm 76:3

The care of Salem, or Zion, lies at the bottom of all God's powerful actings and workings among the sons of men. Every mighty work of God throughout the world may be prefaced with these two verses. The whole course of affairs in the world is steered by Providence in reference to the good of Salem. - John Owen.

Psalm 76:3

"There." Observe how it is said, "There he brake," namely, in his temple, his habitation there. For unto that his temple doth the coherence in the verse afore carry it, for that was last in mention, and with the greatest emphasis. In the story we read how that Sennacherib's overthrow was from Hezekiah's prayer in the temple; for upon Sennacherib's letter, and Hezekiah's hearsay of the blasphemy, he took himself thither, went instantly into the temple, and began his prayer thus: "O thou God of Israel, that dwellest between the cherubims." He invocates him under that style of his dwelling in the holiest, and so hearing prayers there. Thus you have it recorded both in Isaiah and in 2 Kings 19:15. And how Suitably, in answer hereunto, it is said here in the Psalm, that God gave forth sentence presently out of his tabernacle: yea, and that so suddenly too, as that the very execution is said to be done there, that is, from thence. And yet again, in Psalm 76:8 of the Psalm, it is said to be a sentence from heaven too; "Thou didst cause judgment" (so called because it was the sentence of God as a judge) "to be heard from heaven." Thus Hezekiah prayed, and thus God heard; and both as in the temple. - Thomas Goodwin.

Psalm 76:3

"There." These men, to wit the King of Asshur and his accomplices, came to cast out God out of his dwelling place; but he stood to the defence of his own house, and showed them that he would not remove for their pleasure. - Robert Bruce.

Psalm 76:4

God was not known in Babylon, in Egypt, in other nations; his tabernacle and dwelling place was not amongst them, therefore they were not glorious. But see what is in Psalm 76:4, "Thou art more glorious and excellent than the mountains of prey;" thou Judah, thou Israel, thou Salem, thou Zion, that hast spiritual mercies and blessings, art more glorious than they, whatever their glory be. Have the nations abroad goodly towers? thou hast the temple; have they stately cities? thou hast Jerusalem, the city of God; have they wise men? thou hast the prophets; have they gods of gold, silver, and stones? thou hast the true living God, Jehovah, to be thy God; have they human laws that are good? thou hast divine laws that excel; have they temporal excellencies? thou hast spiritual; have they the glory of the world? thou hast the glory of heaven. - William Greenhill.

Psalm 76:4

"The mountains of prey." Why are they called the mountains of prey? There is a reference to the lairs of the lions in the mountains, whence they rush forth upon those who come that way, and tear them in pieces. In the same way the dwelling place of God was represented above under the title of a tabernacle or lair. Moreover, this is a mystic epithet of the mountains of Judah, by which it is hinted that the enemies who venture to approach that lair are wont to be torn in sunder: a terrible example of which had just been shown in the case of the Assyrian, there overthrown, torn, and spoiled. Compare Isaiah 31:4. - Hermann Venema.

Psalm 76:5

"The stouthearted are spoiled." There is indicated in these words that consternation of mind which deprives of judgment and power. The valiant are spoiled of their heart: that is, they who at other times were wise and courageous have now lost their heart, and have been reduced to foolishness and stupidity. - Hermann Venema.

Psalm 76:5

"The stouthearted are spoiled." After the breaking of their weapons their spoliation is recorded, for that follows the slaughter of foes. Nor is mention made of that without reason. They had come to spoil, therefore are they deservedly spoiled. - Musculus.

Psalm 76:5

"The stouthearted are spoiled." Some translate it, "They are spoiled of their stout heart." The stouthearted, the strong, are spoiled. The strong man may be spoiled by a stronger; that's a good sense, but it is more elegantly rendered, "they are spoiled of their stout heart;" that is, the Lord takes their heart out of their bosom. Daring men, who fear nothing, are turned into Magor-missabibs - fear round about; their stout hearts are taken from them, and then they are so far from being a terror to other men, that they run from the shadow of a man; their courage is down; they cannot give a child a confident look, much less look dangers or enemies in the face. - Joseph Caryl.

Psalm 76:5 (last clause)

The strength and power of a man is in his hands; if they be gone, all his hope is gone. If a man's sword be taken from him, he will do what he can with his hands; but if his hands be gone, he may go to sleep for any disturbance he will work. For men not to find their hands, is not to have that power for the execution of their designs which formerly they had. - John Owen.

Psalm 76:5 (last clause)

As we say of a man that goes lamely or lazily, "he cannot find his feet;" so of a man that acts lamely or lazily, or of a soldier that fights faintly and cowardly, "he cannot find his hands," - Joseph Caryl.

Psalm 76:5, Psalm 76:6

For the Angel of Death spread his wings on the blast,

And breathed in the face of the foe as he passed,

And the eyes of the sleepers waxed deadly and chill,

And their hearts but once heaved, and for ever were still!

And there lay the steed with his nostril all wide,

But through it there rolled not the breath of his pride:

And the foam of his gasping lay white on the turf,

And cold as the spray of the rock-beating surf.

And there lay the rider distorted and pale,

With the dew on his brow and the rust on his mail;

And the tents were all silent, the banners alone,

The lances unlifted, the trumpet unblown.

- George Gordon, Lord Byron.

Psalm 76:6

"Cast into a deep sleep." It is observable, that the verb here used is the same as is used in the narrative of the act of Jael, and of the death of the proud enemy of Israel, Sisera, "cast into a deep sleep," by God's power, working by the hand of a woman. - Christopher Wordsworth.

Psalm 76:7

"Thou, even thou, art to be feared." The emphasis in the word "thou," redoubled, implies as much as if he had said, Not principalities, not powers, not hell, not death, nor anything for themselves, but thou, O Lord, alone art to be feared. Arguments and reasons to confirm it are two, here laid down in the text: the first is drawn from God's anger, who hath decreed, and accordingly executes vengeance upon all the proud. The second is drawn from his power; not princes, not armies, not men, not angels, are able to endure the breath of his fury; for, "Who may stand in thy sight when once thou art angry?"... The anger of God is a terrible, unspeakable, unsupportable, intolerable burden. Every word in the text hath a special emphasis to prove this. "Who may stand?" Who? Shall angels? They are but like refracted beams or rays, if God should hide his face, they would cease to shine. Shall man? His glory and pomp, like the colours in the rainbow, vanish away, when God puts forth in anger the brightness of his face. Shall devils? If he speak the word they are tumbled down from heaven like lightning. "Stand in thy sight." "Stand." What! a reed against a cedar, a thistle in Lebanon against a cedar in Lebanon; a feather against a flame, a grasshopper against an Almighty, a head of glass against a rod of brass? "When once thou art angry?... Angry." By sending out his wrath, that it wounds like arrows; angry, in pouring it out, that it drowns like water; angry, in kindling of it, that it burns like fire; a consuming fire, but you tell me such a fire may be quenched; an unquenchable fire, but since that may cease to burn, when it lacks matter, it is in one word an everlasting fire, that never goes out. That, that's it; such anger as is never fully shown, but in punishment of reprobates; in no punishment, but that in hell; in none in hell, but that eternal. - John Cragge's "Cabinet of Spirituall Jewells." 1657.

Psalm 76:9

"God arose to judgment." This great judgment was wrought upon the enemies when God rose: it was not done when God sat; for the whole time when he sat his enemies were aloft, stirring their time, raging in murder, oppression, and blood ... He bringeth in God here after the manner of earthly judges after the custom of our judges; for first they sit down, they try, seek out, and advise, and after consideration they resolve, and after resolution they rise up, give forth judgment, and pronounce the sentence; even so the prophet bringeth in God after the same manner; sitting, and after sitting, rising and pronouncing the sentence. - Robert Bruce.

Psalm 76:9

"To save all the meek." We see from this passage what care God takes of the afflicted. When he is angry with the ungodly, he is angry with them chiefly because they have oppressed the poor and the innocent. Although he detests all iniquity, yet he is most indignant with that which is committed against the needy and guiltless. So in Psalm 12:1-8. "For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord." So in this verse, when God arose to judgment, to save all the meek of the earth. - Musculus.

Psalm 76:9

Is not this the day when the Saviour comes to reign? the day when the results of things shall best be seen; the day when every saint with anointed eye shall see that events all tended to the glory of God; the day when they shall sing better far than now.

"Surely the wrath of man praiseth thee.

Thou girdest thyself with the remnant of wrath."

1 In Judah is God known: his name is great in Israel.

2 In Salem also is his tabernacle, and his dwelling place in Zion.

3 There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah.

4 Thou art more glorious and excellent than the mountains of prey.

5 The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.

6 At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.

7 Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry?

8 Thou didst cause judgment to be heard from heaven; the earth feared, and was still.

9 When God arose to judgment, to save all the meek of the earth. Selah.

10 Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.

11 Vow, and pay unto the Lord your God: let all that be round about him bring presents unto him that ought to be feared.

12 He shall cut off the spirit of princes: he is terrible to the kings of the earth.

Psalm 76:1

"In Judah is God known." If unknown in all the world beside, he has so revealed himself to his people by his deeds of grace, that he is no unknown God to them. "His name is great in Israel." To be known, in the Lord's case, is to be honoured: those who know his name admire the greatness of it. Although Judah and Israel were unhappily divided politically, yet the godly of both nations were agreed concerning Jehovah their God; and truly whatever schisms may mar the visible church, the saints always "appear as one" in magnifying the Lord their God. Dark is the outer world, but within the favoured circle Jehovah is revealed, and is the adoration of all who behold him. The world knows him not and therefore blasphemes him, but his church is full of ardour to proclaim his fame unto the ends of the earth.

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