Commentari biblici

This psalm is one of those which in the title are ascribed to Asaph (see Introduction to Psalm 73), and there is no reason to call in question that statement. On the phrase "To the chief Musician on Neginoth," see Introduction to Psalm 4:1-8.

The occasion on which the psalm was composed is not stated, and cannot now be ascertained. The Septuagint regards it as having had reference to the Assyrians - ᾠδὴ προς τὸν Ἀσσύριον hōdē pros ton Assurion - "An ode to the Assyrian." So the Latin Vulgate; Canticum ad Assyrios. This is the opinion adopted also by Jarchi. The title in the Syriac version is, "When Rabbah of the Ammonites was laid waste; and further it describes the judment of the Messiah against the wicked. Grotius supposes that it was intended to describe the victory over the Ammonites. Rudinger ascribes its composition to the time of the Maccabees. DeWette supposes that it refers to some late period of the Jewish history, but that the particular time is unknown. It would be vain to attempt to ascertain with any certainty the particular occasion on which the psalm was composed. It was evidently on some occasion when an attack had been made on "Salem," that is, on Jerusalem Psalm 76:2-3, and when that attack had been repelled, and the enemy had been driven back. Many of the circumstances in the psalm. would agree well with the account of the invasion of the Assyrians under Sennacherib, but there were many other occasions in the Jewish history to which it would, in like manner, be applicable.

The psalm is a song of praise for deliverance from an enemy. The contents are as follows:

I. The fact that God had made himself known "in Judah," or to the Jewish people - or, that he had manifested himself to them in a remarkable manner, Psalm 76:1.

II. The fact that he had showed this in a special manner in "Salem," the capital of the nation - referring to some particular time in which this was done, Psalm 76:2.

III. The manner in which he had done this - by breaking the arrows of the bow, and the shield; by showing that his power was superior to all the defenses which men had set up; and by overcoming entirely the invading foe, Psalm 76:3-6.

IV. The fact that, on this account, God was to be feared and reverenced, Psalm 76:7-9.

V. The statement of a great truth, and a most important principle, which had been particularly illustrated by the occurrence; to wit, that the wrath of man would be made to praise God, and that the remainder of wrath he would restrain, Psalm 76:10.

VI. A call on all people to acknowledge God in a suitable manner, by bringing presents, and by standing in awe of him, Psalm 76:11-12.

In Judah is God known - That is, he has made himself known there in a special manner; he has evinced his watchful care over the city so as to demand a proper acknowledgment; he has manifested himself there as he has not elsewhere. It is true that God is known, or makes himself known everywhere; but it is also true that he does this in some places, and at some times, in a more marked and striking manner than he does in other places and at other times. The most clear and impressive displays of his character are among his own people - in the church. "His name is great in Israel." Among the people of Israel; or, among his own people. The meaning here is, that, by some act referred to in the psalm, he had so displayed his power and his mercy in favor of that people, as to make it proper that his name should be exalted or praised.

In Salem also - This was the ancient name for Jerusalem, and is evidently so used here. It continued to be given to the town until the time of David, when it was called "Jerusalem." See the notes at Isaiah 1:1. The word properly means "peace," and is so rendered here by the Septuagint, ἐν εἰρήνῃ ὁ τόπος αύτοῦ en eirēnē ho topos autou - "his place is in peace." There may have been an allusion here to that ancient signification of the name, as being more poetical, and as suggesting the fact that God had restored peace to the city and nation when invaded.

Is his tabernacle - The tent, or sacred place where he is worshipped. Salem or Jerusalem was made the place of public worship, and the ark removed there by David, 2 Samuel 6:17.

And his dwelling-place in Zion - That is, on Mount Zion - the portion of Jerusalem in which David built his own palace, and which he made the place of public worship. This remained so until the temple was built on Mount Moriah; see the notes at Psalm 2:6; compare Psalm 9:11; Psalm 48:12; Psalm 65:1.

There brake he the arrows of the bow - That is, in Salem, or near Salem. The language is such as would be used in reference to invaders, or to armies that came up to storm the city. The occasion is unknown; but the meaning is, that God drove the invading army back, and showed his power in defending the city. The phrase "the arrows of the bow," is literally, "the lightnings of the bow," the word rendered "arrows" meaning properly "flame;" and then, "lightning." The idea is, that the arrows sped from the bow with the rapidity of lightning.

The shield - Used for defense in war. See Psalm 5:12; Psalm 33:20; compare the notes at Ephesians 6:16.

And the sword - That is, he disarmed his enemies, or made them as powerless as if their swords were broken.

And the battle - He broke the force of the battle; the strength of the armies drawn up for conflict.

Thou art more glorious and excellent - The word rendered glorious - נאור na'ôr - is from the verb which means "to shine," to give light, and the word would properly refer to a luminous or "shining" object - as the sun, the source of light. Hence, it means "shining," splendid, glorious; and it is thus applied to the Divine Being with reference to his perfections, being like light. Compare 1 John 1:5. The word rendered "excellent," means exalted, noble, great. These words are applied here to God from the manifestation of his perfections in the case referred to.

Than the mountains of prey - The word "prey" as employed here - טרף ṭereph - means that which is obtained by hunting; and then, plunder. It is usually applied to the food of wild beasts, beasts of prey. Here it refers to the "mountains" considered as the abode or stronghold of robbers and banditti, from where they sally forth in search of plunder. These mountains, in their heights, their rocks, their fastnesses, furnished safe places of retreat for robbers, and hence, they became emblems of power. It is not improbable that the hordes referred to in the psalm had their abodes in such mountains, and hence, the psalmist says that God who made those mountains and hills was superior to them in strength and power.

The stout-hearted are spoiled - The valiant men, the men who came so confidently to the invasion. The word "spoiled" here, as elsewhere in the Scriptures, means "plundered," not (as the word is now used) "corrupted." See the notes at Colossians 2:8.

They have slept their sleep - They are dead; they have slept their last sleep. Death, in the Scriptures, as in all other writings, is often compared with sleep.

And none of the men of might - The men who came forth for purposes of war and conquest.

Have found their hands - The Septuagint renders this, "Have found nothing in their hands;" that is, they have obtained no plunder. Luther renders it, "And all warriors must suffer their hands to fall." De Wette, "Have lost their hands?" The idea seems to be, that they had lost the use of their hands; that is, that they had no use for them, or did not find them of any use. They could not employ them for the purpose for which they were intended, but were suddenly stricken down.

At thy rebuke, O God of Jacob - At thy word; thy bidding; or, when God rebuked them for their attempt to attack the city. The idea is, that they were discomfited by a word spoken by God.

Both the chariot and horse ... - The Septuagint renders this, "They who are mounted on horses." The word rendered "chariot" here - רכב rekeb - may mean "riders, cavalry," as well as chariot. See the notes at Isaiah 21:7. Hence, there would be less incongruity in the Hebrew than in our translation, where it is said that the "chariots" have fallen into a deep sleep. The idea may be either that horsemen and horses had fallen into a deep slumber, or that the rumbling of the chariot-wheels had ceased, and that there was a profound silence, like a deep sleep.

Thou, even thou, art to be feared - To be had in reverence or veneration. The repetition of the word "thou" is emphatic, as if the mind paused at the mention of God, and remained in a state of reverence, repeating the thought. The particular "reason" suggested here why God should be had in reverence, was the display of his power in overthrowing by a word the mighty hosts that had come against the holy city.

And who may stand in thy sight - Who can stand before thee? implying that no one had the power to do it. "When once thou art angry." If such armies have been overcome suddenly by thy might, then what power is there which could successfully resist thee?