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Psalms 76:10
Verse
Context
Sermons
C.H. Spurgeon
F.B. Meyer
A.B. Simpson
Walter Beuttler
Miles J. Stanford
Zac PoonenSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 Ch2 32:23. Just so does v. 13a 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.
Jamieson-Fausset-Brown Bible Commentary
Man's wrath praises God by its futility before His power. restrain--or, "gird"; that is, Thyself, as with a sword, with which to destroy, or as an ornament to Thy praise.
John Gill Bible Commentary
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. (d) "res duum irarum accinges", Pagninus, Montanus, Vatablus, Piscator, Gejerus. (e) "Reliquo indignationum accinges te", so some in Vatablus; "residuo irarum accinges te", Michaelis.
Psalms 76:10
God’s Name Is Great in Israel
9when God rose up to judge, to save all the lowly of the earth. Selah 10Even the wrath of man shall praise You; with the survivors of wrath You will clothe Yourself.
- Scripture
- Sermons
- Commentary
Dauntless Faith
By C.H. Spurgeon0FaithCourage in AdversityPSA 27:1PSA 76:10ISA 43:5MAT 10:28ACT 18:10ROM 8:31PHP 1:282TI 1:7HEB 13:61JN 4:18C.H. Spurgeon emphasizes the concept of 'Dauntless Faith' in his sermon, drawing from Acts 18:10, where God assures Paul of His protection while he carries out His work in Corinth. Spurgeon reassures believers that as long as they are fulfilling God's purpose, they need not fear opposition, for God has the power to restrain even the most violent adversaries. He encourages the faithful to move forward boldly, trusting that God can turn potential foes into allies. The sermon highlights that true faith dispels fear and empowers believers to act courageously in the face of challenges.
For It Was Brought About of God.
By F.B. Meyer0Divine ProvidenceGod's SovereigntyGEN 50:202CH 10:15PSA 76:10PRO 21:1ISA 46:10JER 29:11ACT 2:23ROM 8:28ROM 11:33EPH 1:11F.B. Meyer emphasizes that the revolt against the young king, though appearing to be a mistake driven by human folly, was ultimately orchestrated by God to fulfill His divine purpose. The actions of the young king and his advisors, while seemingly misguided, were part of God's sovereign plan, demonstrating that even in chaos, God is at work. Meyer encourages believers to recognize God's hand in the unfolding of history and current events, asserting that all things work together for good for those who love Him. He reassures the faithful that God's providence prevails over human choices and even the adversities brought by sin. Trusting in God's overarching plan allows believers to find peace amid turmoil.
The God of Esther
By A.B. Simpson0Courage in CrisisDivine ProvidenceEST 4:14PSA 76:10PRO 21:1ISA 46:10JER 29:11MAT 5:16ROM 8:28EPH 2:10PHP 2:131PE 4:10A.B. Simpson explores the story of Esther, emphasizing how God orchestrates events for His glory and the deliverance of His people. He highlights Esther's courage to act in a time of crisis, reminding us that our positions and gifts are divine trusts meant for service. The sermon illustrates how God uses even the wrath of man to fulfill His purposes, and how He prepares His people for significant moments in history. Simpson encourages believers to recognize their roles in God's plan and to act decisively when called upon, as Esther did, for such a time as this.
The Burial of Jesus John 19:31-42; Matthew 27:61-66
By R.A. Torrey0Courage in FaithFulfillment of ProphecyPSA 76:10PRO 29:25ISA 53:9ZEC 12:10MAT 10:32MAT 27:61JHN 3:1JHN 19:31ROM 10:9R.A. Torrey explores the burial of Jesus, emphasizing the certainty of His death and the significance of the events surrounding it. He discusses the meticulous precautions taken by the Jews and Roman authorities to ensure Jesus was truly dead and the implications of Joseph of Arimathea's secret discipleship, which transformed into boldness after Jesus' death. The sermon highlights the fulfillment of prophecies regarding Jesus' burial and the actions of those who opposed Him, ultimately showcasing how their efforts only served to authenticate His resurrection. Torrey encourages believers to reflect on their own faith and the courage to stand for Christ, even in the face of fear.
Esther, the Power of Divine Providence
By Walter Beuttler0DEU 31:18EST 4:14EST 10:3PSA 75:5PSA 76:10PRO 21:1ZEC 4:8Walter Beuttler preaches on the power of God's providence as seen in the Book of Esther, where God's hand is evident despite His name not being mentioned. The sermon emphasizes how God works behind the scenes, even in troubling times, to fulfill His purpose. Through the examples of Esther, Mordecai, and King Ahasuerus, Beuttler illustrates how God orchestrates events, uses small and ordinary circumstances, and even misfortunes to accomplish His will. The sermon concludes with a call to recognize God's sovereignty in all aspects of life, trusting that every detail, big or small, is a steppingstone towards fulfilling His purpose.
Manually Controlled
By Miles J. Stanford0PSA 76:102CO 2:142CO 4:15COL 2:15Miles J. Stanford preaches about the sovereignty of God, emphasizing that despite the world's evil and rebellion, God's rule remains absolute, bringing relief and rest to the Christian heart. He highlights how God limits and restrains evil, causing even the wrath of man to ultimately praise Him. Stanford points out that while some may question God's sovereignty, it is what prevents humanity from self-destruction and leads believers to acknowledge their dependence on Him.
Perfect Security
By Zac Poonen0Divine ProvidenceFaithPSA 76:10PSA 139:16MAT 10:31ROM 8:28EPH 6:2Zac Poonen emphasizes that as children of an Almighty Father, we should not live in fear or anxiety, as doing so undermines our faith in His care and power. He illustrates this with a poem about birds, highlighting that if we truly believed in God's love, we would not worry. Poonen reassures us that God’s providence is evident in our lives from before birth, and trusting in His plan leads to perfect security and rest. He cites the story of Joseph to demonstrate how God can turn evil into good for those who remain faithful. Ultimately, our unbelief is what hinders us from experiencing the fullness of God's promises and protection.
Praying in Times of Crises
By Kevin Meador0GEN 50:202CH 20:3PSA 22:3PSA 76:10PSA 119:71ROM 8:282CO 1:3PHP 4:6JAS 1:21PE 5:7Kevin Meador preaches on seeking God in the midst of a crisis, emphasizing the importance of realizing our helplessness, committing ourselves to seeking the Lord, focusing on God's character, being obedient to God's leading, understanding whose crisis it is, praising God throughout the crisis, claiming the peace that comes from prayer, and praising and thanking God in the midst of adversity. He also encourages developing '50/20 vision' to see God's hand at work in every circumstance in life.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 Ch2 32:23. Just so does v. 13a 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.
Jamieson-Fausset-Brown Bible Commentary
Man's wrath praises God by its futility before His power. restrain--or, "gird"; that is, Thyself, as with a sword, with which to destroy, or as an ornament to Thy praise.
John Gill Bible Commentary
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. (d) "res duum irarum accinges", Pagninus, Montanus, Vatablus, Piscator, Gejerus. (e) "Reliquo indignationum accinges te", so some in Vatablus; "residuo irarum accinges te", Michaelis.