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Psalms 77:10
Verse
Context
Sermons
James Bourne
T. Austin-Sparks
C.H. Spurgeon
Robert EllisSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
With ואמר the poet introduces the self-encouragement with which he has hitherto calmed himself when such questions of temptation were wont to intrude themselves upon him, and with which he still soothes himself. In the rendering of הלּותי (with the tone regularly drawn back before the following monosyllable) even the Targum wavers between מרעוּתי (my affliction) and בּעוּתי (my supplication); and just in the same way, in the rendering of Psa 77:11, between אשׁתּניו (have changed) and שׁנין (years). שׁנות cannot possibly signify "change" in an active sense, as Luther renders: "The right hand of the Most High can change everything," but only a having become different (lxx and the Quinta ἀλλοίωσις, Symmachus ἐπιδευτέρωσις), after which Maurer, Hupfeld, and Hitzig render thus: my affliction is this, that the right hand of the Most High has changed. But after we have read שׁנות in Psa 77:6 as a poetical plural of שׁנה, a year, we have first of all to see whether it may not have the same signification here. And many possible interpretations present themselves. It can be interpreted: "my supplication is this: years of the right hand of the Most High" (viz., that years like to the former ones may be renewed); but this thought is not suited to the introduction with ואמר. We must either interpret it: my sickness, viz., from the side of God, i.e., the temptation which befalls me from Him, the affliction ordained by Him for me (Aquila ἀῤῥωστία μου), is this (cf. Jer 10:19); or, since in this case the unambiguous חלותי would have been used instead of the Piel: my being pierced, my wounding, my sorrow is this (Symmachus τρῶσίς μου, inf. Kal from חלל, Psa 109:22, after the form חנּות from חנן) - they are years of the right hand of the Most High, i.e., those which God's mighty hand, under which I have to humble myself (Pe1 5:6), has formed and measured out to me. In connection with this way of taking Psa 77:11, Psa 77:12 is now suitably and easily attached to what has gone before. The poet says to himself that the affliction allotted to him has its time, and will not last for ever. Therein lies a hope which makes the retrospective glance into the happier past a source of consolation to him. In Psa 77:12 the Chethb אזכיר is to be retained, for the כי in Psa 77:12 is thus best explained: "I bring to remembrance, i.e., make known with praise or celebrate (Isa 63:7), the deeds of Jāh, for I will remember Thy wondrous doing from days of old." His sorrow over the distance between the present and the past is now mitigated by the hope that God's right hand, which now casts down, will also again in His own time raise up. Therefore he will now, as the advance from the indicative to the cohortative (cf. Psa 17:15) imports, thoroughly console and refresh himself with God's work of salvation in all its miraculous manifestations from the earliest times. יהּ is the most concise and comprehensive appellation for the God of the history of redemption, who, as Habakkuk prays, will revive His work of redemption in the midst of the years to come, and bring it to a glorious issue. To Him who then was and who will yet come the poet now brings praise and celebration. The way of God is His historical rule, and more especially, as in Hab 3:6, הליכות, His redemptive rule. The primary passage Exo 15:11 (cf. Psa 68:25) shows that בּקּדשׁ is not to be rendered "in the sanctuary" (lxx ἐν τῷ ἁγίῳ), but "in holiness" (Symmachus ἐν ἁγιασμῷ). Holy and glorious in love and in anger. God goes through history, and shows Himself there as the incomparable One, with whose greatness no being, and least of all any one of the beingless gods, can be measured. He is האל, the God, God absolutely and exclusively, a miracle-working (עשׂה פלא, not עשׂה פלא cf. Gen 1:11) (Note: The joining of the second word, accented on the first syllable and closely allied in sense, on to the first, which is accented on the ultima (the tone of which, under certain circumstances, retreats to the penult., נסוג אחור) or monosyllabic, by means of the hardening Dagesh (the so-called דחיק), only takes place when that first word ends in ה- or ה-, not when it ends in ה-.)) God, and a God who by these very means reveals Himself as the living and supra-mundane God. He has made His omnipotence known among the peoples, viz., as Exo 15:16 says, by the redemption of His people, the tribes of Jacob and the double tribe of Joseph, out of Egypt, - a deed of His arm, i.e., the work of His own might, by which He has proved Himself to all peoples and to the whole earth to be the Lord of the world and the God of salvation (Exo 9:16; Exo 15:14). בּזרוע, brachio scil. extenso (Exo 6:6; Deu 4:34, and frequently), just as in Psa 75:6, בּצוּאר, collo scil. erecto. The music here strikes in; the whole strophe is an overture to the following hymn in celebration of God, the Redeemer out of Egypt.
Jamieson-Fausset-Brown Bible Commentary
Omitting the supplied words, we may read, "This is my affliction--the years of," &c., "years" being taken as parallel to affliction (compare Psa 90:15), as of God's ordering.
John Gill Bible Commentary
And I said, this is my infirmity,.... Referring either to what he had said in the preceding verses; and which is to be considered either as checking and correcting himself for what he had said, and acknowledging his evil in it; and it is as if he had said, this is a sin against God, that I am guilty of in questioning his love, and disbelieving his promises; it is an iniquity I am prone unto, a sin that easily besets me; it flows from the corruption of my nature, and the plague of my heart, and shows a distempered mind; it is owing to the weakness of my faith and judgment; I have said this rashly, and in haste, without well weighing and considering things, and I am sorry for it, I will stop and proceed no further: or else as comforting and encouraging himself in his melancholy circumstances; and the sense is, this is an "infirmity", an affliction and trouble that I am at present exercised with; but it is but a temporal one, it will not always last; I shall get over it, and out of it; it is a sickness, but not to death; and it is "mine", what is allotted to me; every man has his affliction and cross, and this is mine, and I must bear it patiently; see Jer 10:19, or else this refers to what follows, which some render, "the changes of the right hand of the most High" (s); and the meaning may be, this is my affliction and trouble, that there are changes in the right hand of the most High; that is, that that hand which used to be exerted in his favour, and against his enemies, was now withdrawn, and hid in his bosom; see Psa 74:11, and that which liberally distributed favours to him was now laid upon him in an afflictive way; and to this sense is the Targum, "this is my infirmity, the change of the power of the right hand (or the powerful right hand) of the most High;'' though another Targum is, "this is my prayer, &c. the years of the end from the right hand;'' and Aben Ezra makes mention of some as so interpreting the first clause, to which De Dieu agrees, who renders the whole, "and I said, this is my prayer, that the right hand of the most High might be changed"; that is, that his dispensations of providence might be changed; that he would bring him out of these afflicted, sorrowful, and melancholy circumstances, into a more comfortable one: as these words may be understood as what the psalmist comforted himself with, that there are "changes of the right hand of the most High"; I have been greatly troubled and distressed, and I have been so weak as to call in question the mercy and favour of God, and his promises to me, which I own is my sin; but I have reason to believe it will not be always thus with me, God will take off his hand, it shall not always lie thus heavy upon me; though he cause grief, he will have compassion, and turn again to me; there will be a change, and I will wait till that comes: but Kimchi thinks the word "I will remember", which stands at the beginning of the next verse, belongs to that and this; and is to be supplied here, as it is in our translation, and interprets the whole to the like sense; but I will remember the years of the right hand of the most High; which the psalmist proposed to do as a means to remove his doubts, despondency, and unbelief, and to relieve and strengthen his faith; as that God was the most High in all the earth, and above his enemies; that he had a right hand of power, which in years past had been exerted on the behalf of his people, and on his behalf; which was not impaired and shortened, but the same as ever, and sooner or later would be again used in his favour. (s) "mutationes sunt dexterae excelsi", Musculus, Muis; so Ainsworth.
Tyndale Open Study Notes
77:10-12 The memories of God’s mighty works in the past fill the psalmist’s mind. 77:10 The psalmist fears that God’s hand of protection (44:3; 77:15; Exod 6:6) and favor (Pss 16:7-8; 110:1) is now against him for no apparent reason.
Psalms 77:10
In the Day of Trouble I Sought the LORD
9Has God forgotten to be gracious? Has His anger shut off His compassion?” Selah 10So I said, “I am grieved that the right hand of the Most High has changed.”
- Scripture
- Sermons
- Commentary
Letter 62
By James Bourne0PSA 23:1PSA 27:9PSA 51:8PSA 51:17PSA 77:10PSA 89:71CO 13:7PHP 2:3PHP 2:12HEB 12:6James Bourne, in a letter to Mr. Nunn in Maidstone, August 1834, expresses his struggles with doubts about his own honesty and the fear of darkness at the end, yet finds comfort in the embrace of the Lord during spiritual conflicts. He reflects on the deep fear of God, the war against sin, and the need for brokenness to hear joy and gladness. Bourne emphasizes the importance of true filial fear, the sanctification process through trials, and the necessity of having conversations aligned with heaven. He concludes with a focus on divine charity, humility, and the burden for the church amidst afflictions.
"Thy Way Was in the Sea" (Psalm 77)
By T. Austin-Sparks0God's DeliveranceHope in DespairPSA 77:10T. Austin-Sparks reflects on Psalm 77, where Asaph, a once joyful choir master, finds himself in despair due to the absence of God's evident presence and power in his life. Asaph's turning point comes when he recalls God's past deliverance of Israel through the Red Sea, realizing that the same God who made a way for His people can also make a way for him in his current troubles. This remembrance transforms his lament into hope, as he understands that God's paths may be hidden but are always present, even in the darkest times. Sparks emphasizes that, like Asaph, believers can trust in God's faithfulness to provide a way through their own challenges, no matter how insurmountable they may seem. Ultimately, he reassures that God is always capable of leading His people through the depths of despair.
The Thorn in the Flesh, or Strength Made Perfect in Weakness
By J.C. Philpot0EXO 16:18PSA 18:2PSA 77:10PSA 138:3LAM 3:55JHN 1:16ROM 8:262CO 12:92CO 13:6PHP 4:19J.C. Philpot preaches about the trials and temptations faced by the servants of God, using the example of the apostle Paul's thorn in the flesh and the messenger of Satan to highlight the necessity of experiencing weakness to fully rely on the strength of Christ. Philpot emphasizes the importance of learning our weakness through trials, as it leads us to depend on the Lord's strength, teaching us humility and deepening our communion with Him. He explains how our infirmities, though not sins, bring us into continual contact with the Lord, allowing us to experience His power and grace in our lives, ultimately leading us to glory in our weaknesses for the power of Christ to rest upon us.
Spiritual Revival: The Need of the Christian
By C.H. Spurgeon0Humility in FaithSpiritual Revival2CH 7:14PSA 51:10PSA 77:10ISA 57:15HAB 3:2MAT 11:28JHN 15:5ROM 12:2JAS 4:101PE 5:7C.H. Spurgeon emphasizes the urgent need for spiritual revival among Christians, urging believers to recognize that true religion is solely the work of God. He points out that many church members exhibit a lack of genuine godliness, and their conversations often neglect the name of Jesus, indicating a need for deeper communion with Him. Spurgeon calls for self-examination and humility, encouraging Christians to groan over their spiritual condition and to seek God's help in reviving their souls. He concludes by reminding the congregation that revival cannot be achieved through self-effort but must come through earnest prayer to God, who alone can restore life and vitality to their faith.
Forward
By Robert Ellis0DEU 8:2PSA 77:10PSA 85:6ECC 3:1ISA 43:18JOL 2:25MAL 3:61CO 11:24HEB 13:8REV 21:5Robert Ellis delivers a sermon reflecting on the decline of Christianity in the country, noting dwindling church attendance and a shift towards secular activities. Despite the bleak outlook, Ellis finds hope in the signs of a coming spiritual renewal, likening it to the arrival of spring after winter. Drawing parallels to past revivals, he emphasizes the cyclical nature of religious seasons and the importance of remembering God's past wonders to uplift the spirits of believers facing challenges.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
With ואמר the poet introduces the self-encouragement with which he has hitherto calmed himself when such questions of temptation were wont to intrude themselves upon him, and with which he still soothes himself. In the rendering of הלּותי (with the tone regularly drawn back before the following monosyllable) even the Targum wavers between מרעוּתי (my affliction) and בּעוּתי (my supplication); and just in the same way, in the rendering of Psa 77:11, between אשׁתּניו (have changed) and שׁנין (years). שׁנות cannot possibly signify "change" in an active sense, as Luther renders: "The right hand of the Most High can change everything," but only a having become different (lxx and the Quinta ἀλλοίωσις, Symmachus ἐπιδευτέρωσις), after which Maurer, Hupfeld, and Hitzig render thus: my affliction is this, that the right hand of the Most High has changed. But after we have read שׁנות in Psa 77:6 as a poetical plural of שׁנה, a year, we have first of all to see whether it may not have the same signification here. And many possible interpretations present themselves. It can be interpreted: "my supplication is this: years of the right hand of the Most High" (viz., that years like to the former ones may be renewed); but this thought is not suited to the introduction with ואמר. We must either interpret it: my sickness, viz., from the side of God, i.e., the temptation which befalls me from Him, the affliction ordained by Him for me (Aquila ἀῤῥωστία μου), is this (cf. Jer 10:19); or, since in this case the unambiguous חלותי would have been used instead of the Piel: my being pierced, my wounding, my sorrow is this (Symmachus τρῶσίς μου, inf. Kal from חלל, Psa 109:22, after the form חנּות from חנן) - they are years of the right hand of the Most High, i.e., those which God's mighty hand, under which I have to humble myself (Pe1 5:6), has formed and measured out to me. In connection with this way of taking Psa 77:11, Psa 77:12 is now suitably and easily attached to what has gone before. The poet says to himself that the affliction allotted to him has its time, and will not last for ever. Therein lies a hope which makes the retrospective glance into the happier past a source of consolation to him. In Psa 77:12 the Chethb אזכיר is to be retained, for the כי in Psa 77:12 is thus best explained: "I bring to remembrance, i.e., make known with praise or celebrate (Isa 63:7), the deeds of Jāh, for I will remember Thy wondrous doing from days of old." His sorrow over the distance between the present and the past is now mitigated by the hope that God's right hand, which now casts down, will also again in His own time raise up. Therefore he will now, as the advance from the indicative to the cohortative (cf. Psa 17:15) imports, thoroughly console and refresh himself with God's work of salvation in all its miraculous manifestations from the earliest times. יהּ is the most concise and comprehensive appellation for the God of the history of redemption, who, as Habakkuk prays, will revive His work of redemption in the midst of the years to come, and bring it to a glorious issue. To Him who then was and who will yet come the poet now brings praise and celebration. The way of God is His historical rule, and more especially, as in Hab 3:6, הליכות, His redemptive rule. The primary passage Exo 15:11 (cf. Psa 68:25) shows that בּקּדשׁ is not to be rendered "in the sanctuary" (lxx ἐν τῷ ἁγίῳ), but "in holiness" (Symmachus ἐν ἁγιασμῷ). Holy and glorious in love and in anger. God goes through history, and shows Himself there as the incomparable One, with whose greatness no being, and least of all any one of the beingless gods, can be measured. He is האל, the God, God absolutely and exclusively, a miracle-working (עשׂה פלא, not עשׂה פלא cf. Gen 1:11) (Note: The joining of the second word, accented on the first syllable and closely allied in sense, on to the first, which is accented on the ultima (the tone of which, under certain circumstances, retreats to the penult., נסוג אחור) or monosyllabic, by means of the hardening Dagesh (the so-called דחיק), only takes place when that first word ends in ה- or ה-, not when it ends in ה-.)) God, and a God who by these very means reveals Himself as the living and supra-mundane God. He has made His omnipotence known among the peoples, viz., as Exo 15:16 says, by the redemption of His people, the tribes of Jacob and the double tribe of Joseph, out of Egypt, - a deed of His arm, i.e., the work of His own might, by which He has proved Himself to all peoples and to the whole earth to be the Lord of the world and the God of salvation (Exo 9:16; Exo 15:14). בּזרוע, brachio scil. extenso (Exo 6:6; Deu 4:34, and frequently), just as in Psa 75:6, בּצוּאר, collo scil. erecto. The music here strikes in; the whole strophe is an overture to the following hymn in celebration of God, the Redeemer out of Egypt.
Jamieson-Fausset-Brown Bible Commentary
Omitting the supplied words, we may read, "This is my affliction--the years of," &c., "years" being taken as parallel to affliction (compare Psa 90:15), as of God's ordering.
John Gill Bible Commentary
And I said, this is my infirmity,.... Referring either to what he had said in the preceding verses; and which is to be considered either as checking and correcting himself for what he had said, and acknowledging his evil in it; and it is as if he had said, this is a sin against God, that I am guilty of in questioning his love, and disbelieving his promises; it is an iniquity I am prone unto, a sin that easily besets me; it flows from the corruption of my nature, and the plague of my heart, and shows a distempered mind; it is owing to the weakness of my faith and judgment; I have said this rashly, and in haste, without well weighing and considering things, and I am sorry for it, I will stop and proceed no further: or else as comforting and encouraging himself in his melancholy circumstances; and the sense is, this is an "infirmity", an affliction and trouble that I am at present exercised with; but it is but a temporal one, it will not always last; I shall get over it, and out of it; it is a sickness, but not to death; and it is "mine", what is allotted to me; every man has his affliction and cross, and this is mine, and I must bear it patiently; see Jer 10:19, or else this refers to what follows, which some render, "the changes of the right hand of the most High" (s); and the meaning may be, this is my affliction and trouble, that there are changes in the right hand of the most High; that is, that that hand which used to be exerted in his favour, and against his enemies, was now withdrawn, and hid in his bosom; see Psa 74:11, and that which liberally distributed favours to him was now laid upon him in an afflictive way; and to this sense is the Targum, "this is my infirmity, the change of the power of the right hand (or the powerful right hand) of the most High;'' though another Targum is, "this is my prayer, &c. the years of the end from the right hand;'' and Aben Ezra makes mention of some as so interpreting the first clause, to which De Dieu agrees, who renders the whole, "and I said, this is my prayer, that the right hand of the most High might be changed"; that is, that his dispensations of providence might be changed; that he would bring him out of these afflicted, sorrowful, and melancholy circumstances, into a more comfortable one: as these words may be understood as what the psalmist comforted himself with, that there are "changes of the right hand of the most High"; I have been greatly troubled and distressed, and I have been so weak as to call in question the mercy and favour of God, and his promises to me, which I own is my sin; but I have reason to believe it will not be always thus with me, God will take off his hand, it shall not always lie thus heavy upon me; though he cause grief, he will have compassion, and turn again to me; there will be a change, and I will wait till that comes: but Kimchi thinks the word "I will remember", which stands at the beginning of the next verse, belongs to that and this; and is to be supplied here, as it is in our translation, and interprets the whole to the like sense; but I will remember the years of the right hand of the most High; which the psalmist proposed to do as a means to remove his doubts, despondency, and unbelief, and to relieve and strengthen his faith; as that God was the most High in all the earth, and above his enemies; that he had a right hand of power, which in years past had been exerted on the behalf of his people, and on his behalf; which was not impaired and shortened, but the same as ever, and sooner or later would be again used in his favour. (s) "mutationes sunt dexterae excelsi", Musculus, Muis; so Ainsworth.
Tyndale Open Study Notes
77:10-12 The memories of God’s mighty works in the past fill the psalmist’s mind. 77:10 The psalmist fears that God’s hand of protection (44:3; 77:15; Exod 6:6) and favor (Pss 16:7-8; 110:1) is now against him for no apparent reason.