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Psalm Seventy-six
Psalm 76
Chapter Contents
The psalmist speaks of God's power. (1-6) All have to
fear and to trust in him. (7-12)
Commentary on Psalm 76:1-6
(Read Psalm 76:1-6)
Happy people are those who have their land filled with
the knowledge of God! happy persons that have their hearts filled with that
knowledge! It is the glory and happiness of a people to have God among them by
his ordinances. Wherein the enemies of the church deal proudly
it will appear
that God is above them. See the power of God's rebukes. With pleasure may
Christians apply this to the advantages bestowed by the Redeemer.
Commentary on Psalm 76:7-12
(Read Psalm 76:7-12)
God's people are the meek of the earth
the quiet in the
land
that suffer wrong
but do none. The righteous God seems to keep silence
long
yet
sooner or later
he will make judgment to be heard. We live in an
angry
provoking world; we often feel much
and are apt to fear more
from the
wrath of man. What will not turn to his praise
shall not be suffered to break
out. He can set bounds to the wrath of man
as he does to the raging sea;
hitherto it shall come
and no further. Let all submit to God. Our prayers and
praises
and especially our hearts
are the presents we should bring to the
Lord. His name is glorious
and he is the proper object of our fear. He shall
cut off the spirit of princes; he shall slip it off easily
as we slip off a
flower from the stalk
or a bunch of grapes from the vine; so the word
signifies. He can dispirit the most daring: since there is no contending with
God
it is our wisdom
as it is our duty
to submit to him. Let us seek his
favour as our portion
and commit all our concerns to him.
── Matthew Henry《Concise Commentary on Psalms》
Psalm 76
Verse 2
[2] In Salem also is his tabernacle
and his dwelling place
in Zion.
Salem — In Jerusalem
which was anciently called Salem.
Zion — Largely so called
as it includes Moriah
an adjoining
hill.
Verse 3
[3] There brake he the arrows of the bow
the shield
and
the sword
and the battle. /*Selah*/.
There — At Jerusalem.
Sword — Both offensive and defensive weapons.
Battle — All the power of the army
which was put in
battle-array.
Verse 4
[4] Thou art more glorious and excellent than the mountains
of prey.
Thou — O God.
Than — The greatest kings and empires of the earth
which in
prophetic writings are often compared to mountains. And they are called
mountains of prey
because they generally were established by tyranny
and
maintained by preying upon their own subjects
or other kingdoms.
Verse 5
[5] The stouthearted are spoiled
they have slept their
sleep: and none of the men of might have found their hands.
Sleep — Even a perpetual sleep.
Verse 6
[6] At thy rebuke
O God of Jacob
both the chariot and
horse are cast into a dead sleep.
Chariot — The men who rode upon
and fought from chariots and
horses.
Verse 8
[8] Thou didst cause judgment to be heard from heaven; the
earth feared
and was still
Thou — Didst execute judgment upon thine enemies
by an angel
from heaven: which is said to be heard
either because it was accompanied with
thunders and earthquakes
or because the fame of it was quickly spread abroad.
Feared — The rest of the world were afraid to disturb Israel.
Verse 10
[10] Surely the wrath of man shall praise thee: the remainder
of wrath shalt thou restrain.
Surely — The furious attempts of thine enemies
shall cause thy
people and others to praise thee for thy admirable wisdom
power
and
faithfulness.
Verse 11
[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.
Vow — A sacrifice of thanksgiving for this wonderful
deliverance.
Let all — All the neighboring nations submit to the God of
Israel.
Verse 12
[12] He shall cut off the spirit of princes: he is terrible
to the kings of the earth.
Cut off — As men do their grapes in time of vintage; so the
Hebrew verb implies.
The spirit — Their breath and life
as he did
in the Assyrian army.
── John Wesley《Explanatory Notes on Psalms》
Exposition
Explanatory Notes and
Quaint Sayings
Hints to the Village
Preacher
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 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.
Verse
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.
Verse
2. In Salem also is his tabernacle. In the peaceful city he
dwells
and the peace is perpetuated
because there his sacred tent is pitched.
The church of God is the place where the Lord abides and he is to her the Lord
and giver of peace. And his dwelling place in Zion. Upon the chosen hill was
the palace of Israel's Lord. It is the glory of the church that the Redeemer
inhabits her by his Holy Spirit. Vain are the assaults of the enemy
for they
attack not us alone
but the Lord himself. Immanuel
God with us
finds a home
among his people
who then shall work us ill?
Verse
3. There brake he the arrows of the bow. Without leaving his
tranquil abode
he sent forth his word and snapped the arrows of his enemies
before they could shoot them. The idea is sublime
and marks the ease
completeness
and rapidity of the divine action. The shield
and the sword
and
the battle. Every weapon
offensive and defensive
the Lord dashed in pieces;
death bearing bolts and life preserving armour were alike of no avail when the
Breaker sent forth his word of power. In the spiritual conflicts of this and every
age
the like will be seen; no weapon that is formed against the church shall
prosper
and every tongue that rises against her in judgment
she shall
condemn. Selah. It is meet that we should dwell on so soul stirring a theme
and give the Lord our grateful adoration
—hence a pause is inserted.
Verse
4. Thou art more glorious and excellent than the mountains of
prey. Far more is Jehovah to be extolled than all the invading powers which
sought to oppress his people
though they were for power and greatness
comparable to mountains. Assyria had pillaged the nations till it had become
rich with mountains of spoil
this was talked of among men as glory
but the
psalmist despised such renown
and declares that the Lord was far more
illustrious. What are the honours of war but brags of murder? What the fame of
conquerors but the reek of manslaughter? But the Lord is glorious in holiness
and his terrible deeds are done in justice for the defence of the weak and the
deliverance of the enslaved. Mere power may be glorious
but it is not
excellent: when we behold the mighty acts of the Lord
we see a perfect
blending of the two qualities.
Verse
5. The stouthearted are spoiled. They came to spoil
and lo!
they are spoiled themselves. Their stout hearts are cold in death
the angel of
the pestilence has dried up their life blood
their very heart is taken from
them. They have slept their sleep. Their last sleep—the sleep of death. And
none of the men of might have found their hands. Their arms are palsied
they
cannot lift a finger
for the rigour of death has stiffened them. What a scene
was that when Sennacherib's host was utterly destroyed in one night. The hands
which were furious to pull down Jerusalem
could not even be raised from the
sod
the most valiant warriors were as weak as the palsied cripples at the
temple gate
yea
their eyes they could not open
a deep sleep sealed their
vision in everlasting darkness. O God
how terrible art thou! Thus shalt thou
fight for us
and in the hour of peril overthrow the enemies of thy gospel.
Therefore in thee will we trust and not be afraid.
Verse
6. At thy rebuke. A word accomplished all
there was no need
of a single blow. O God of Jacob. God of thy wrestling people
who again like
their father supplant their enemy; God of the covenant and the promise
thou
hast in this gracious character fought for thine elect nation. Both the chariot
and horse are cast into a dead sleep. They will neither neigh nor rattle again;
still are the trampings of the horses and the crash of the cars; the calvary no
more creates its din. The Israelites always had a special fear of horses and
scythed chariots; and
therefore
the sudden stillness of the entire force of
the enemy in this department is made the theme of special rejoicing. The horses
were stretched on the ground
and the chariots stood still
as if the whole
camp had fallen asleep. Thus can the Lord send a judicial sleep over the
enemies of the church
a premonition of the second death
and this he can do
when they are in the zenith of power; and
as they imagine
in the very act of
blotting out the remembrance of his people. The world's Rabshakahs can write
terrible letters
but the Lord answers not with pen and ink
but with rebukes
which bear death in every syllable.
Verse
7. Thou
even thou
art to be feared. Not Sennacherib
nor
Nisroch his god
but Jehovah alone
who with a silent rebuke had withered all
the monarch's host.
"Fear
him
ye saints
and then ye shall
Have nothing else to fear."
The
fear of man is a snare
but the fear of God is a great virtue
and has great
power for good over the human mind. God is to be feared profoundly
continually
and alone. Let all worship be to him only. And who may stand in
thy sight when once thou art angry? Who indeed? The angels fell when their
rebellion provoked his justice; Adam lost his place in Paradise in the same
manner; Pharaoh and other proud monarchs passed away at his frown; neither is
there in earth or hell any who can abide the terror of his wrath. How blest are
they who are sheltered in the atonement of Jesus
and hence have no cause to
fear the righteous anger of the Judge of all the earth.
Verse
8. Thou didst cause judgment to be heard from heaven. So
complete an overthrow was evidently a judgment from heaven; those who saw it
not
yet heard the report of it
and said
"This is the finger of
God." Man will not hear God's voice if he can help it
but God takes care
to cause it to be heard. The echoes of that judgment executed on the haughty
Assyrian are heard still
and will ring on down all the ages
to the praise of
divine justice. The earth feared and was still. All nations trembled at the
tidings
and sat in humbled awe. Repose followed the former turmoils of war
when the oppressor's power was broken
and God was reverenced for having given
quiet to the peoples. How readily can Jehovah command an audience! It may be
that in the latter days he will
by some such miracles of power in the realms
of grace
constrain all earth's inhabitants to attend to the gospel
and submit
to the reign of his all glorious Son. So be it
good Lord.
Verse
9. When God arose to judgment. Men were hushed when he
ascended the judgment seat and actively carried out the decrees of justice.
When God is still the people are in tumult; when he arises they are still as a
stone. To save all the meek of the earth. The Ruler of men has a special eye
towards the poor and despised; he makes it his first point to right all their
wrongs. "Blessed are the meek
for they shall inherit the earth." They
have little enough of it now
but their avenger is strong and he will surely
save them. He who saves his people is the same God who overthrows their
enemies; he is as omnipotent to save as to destroy. Glory be unto his name.
Selah. Here pause
and let devout contemplation adore the God of Jacob.
Verse
10. Surely the wrath of man shall praise thee. It shall not
only be overcome but rendered subservient to thy glory. Man with his breath of
threatening is but blowing the trumpet of the Lord's eternal fame. Furious winds
often drive vessels the more swiftly into port. The devil blows the fire and
melts the iron
and then the Lord fashions it for his own purposes. Let men and
devils rage as they may
they cannot do otherwise than subserve the divine
purposes. The remainder of wrath shalt thou restrain. Malice is tethered and
cannot break its bounds. The fire which cannot be utilised shall be damped.
Some read it "thou shalt gird
"as if the Lord girded on the wrath of
man as a sword to be used for his own designs
and certainly men of the world
are often a sword in the hand of God
to scourge others. The verse clearly
teaches that even the most rampant evil is under the control of the Lord
and
will in the end be overruled for his praise.
Verse
11. Vow
and pay unto the Lord your God. Well may we do so in
memory of such mercies and judgments. To vow or not is a matter of choice
but
to discharge our vows is our bounden duty. He who would defraud God
his own
God
is a wretch indeed. He keeps his promises
let not his people fail in
theirs. He is their faithful God and deserves to have a faithful people. Let
all that be round about him bring presents unto him that ought to be feared.
Let surrounding nations submit to the only living God
let his own people with
alacrity present their offerings
and let his priests and Levites be leaders in
the sacred sacrifice. He who deserves to be praised as our God does
should not
have mere verbal homage
but substantial tribute. Dread Sovereign
behold I
give myself to thee.
Verse
12. He shall cut off the spirit of princes. Their courage
skill
and life are in his hands
and he can remove them as a gardener cuts off
a slip from a plant. None are great in his hand. Caesars and Napoleons fall
under his power as the boughs of the tree beneath the woodman's axe. He is
terrible to the kings of the earth. While they are terrible to others
he is
terrible to them. If they oppose themselves to his people
he will make short
work of them; they shall perish before the terror of his arm
"for the Lord
is a man of war
the Lord is his name." Rejoice before him all ye who
adore the God of Jacob.
EXPLANATORY
NOTES AND QUAINT SAYINGS
Whole
Psalm. No Psalm has a greater right to follow Psalm 75 than this
which
is inscribed To the Precentor
with accompaniment of stringed instruments
(vid.) iv. 1
a Psalm by Asaph
a song. Similar expressions (God
of Jacob
Ps 75:10 77:7; saints
wicked of the earth
Ps 75:9
76:10)
and the same impress throughout speak in favour of unity of authorship.
In other respects too
they form a pair: Psalm 75 prepares the way for the
divine deed of judgments as imminent
which Psalm 76 celebrates as having taken
place. Franz Delitzsch.
Verse
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 manifests; as a teacher in his school
for the
wisdom and knowledge which he there dispenses; as a dweller in his
house
for the holy orders he there prescribes
and gracious rule and dominion
he there erects 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.
Verse
1. His name. By the name of God here
God himself is
understood; for in so many good effects as God uttereth himself towards his
kirk
so many names he giveth to himself whereby he may be praised of
her. As for example
when he promises 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.
Verse
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 if its range
Ps 8:1: How excellent is thy name in all the earth. Thomas Le Blanc.
Verse
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 assault 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.
Verse
2. In Salem also is his tabernacle. God the Holy Ghost is a
spirit of peace
he is the comforter; he seals up peace (2Co 1:22). This
blessed dove brings the olive branch of peace in his mouth: now a peaceable
disposition evidences 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.
Verse
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 wkm does not only mean his
tabernacle
but his covert
and is so translated in another place
(Jer 25:38): "He hath forsaken his covert
as the lion; "and the
vaguer word wtgwem which succeeds may well be translated by "den
"or
some equivalent phrase. Ps 10:9. Simon De Muis.
Verses
2-3. The care of Salem
or Zion
lies at the bottom of all God's
powerful acting 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 in steered by Providence in reference to the good of
Salem. John Owen.
Verse
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 2Ki 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 the eighth verse 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.
Verse
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.
Verse
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 the fourth verse
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.
Verse
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 Isa 31:4. Hermann Venema.
Verse
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.
Verse
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.
Verse
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 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.
Verse
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.
Verse
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.
Verses
5-6.
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 breaking 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.
Verse
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.
Verse
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 Spiritual Jewells." 1657.
Verse
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.
Verse
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
"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.
Verse
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."
—Andrew A. Bonar.
Verse
10. Surly the wrath of man shall praise thee. Persecutions
tend to correct the failings of good men
and to exercise and illustrate their
several graces and virtues. By these
good men are usually made much better and
more approved
while they tend to exercise our patience
to quicken our
devotion
to evidence out zeal and Christian fortitude
and to show to the
whole world what love we bear to the truth
and how much we are willing to
undergo for the honour of God. Till they have suffered something for it
truth
is too apt to grow cheap and be less prized many times
even by those that are
good men in the main; whereas we are apt on the contrary
never to value it at
a higher rate
or to be more zealous for it
or to make better use of it
than
when it is opposed and persecuted. What more truly beneficial therefore
or
tending to the divine glory
than for God
who useth to bring good out of evil
to make use also of the opposers of his truth
to rouse up his servants whom he
sees growing more remiss and negligent than they should be
and to suffer such
temptations to assault them
by which their drowsy minds may be spurred on into
a greater love and zeal for the truth
and a deeper sense of the divine benefit
in it
and in general
excited to the more diligent performance of their duty. Richard
Pearson. 1684.
Verse
10. The wrath of man shall praise thee. In the Septuagint it
is
The wrath of man shall keep holy day to thee
shall increase a
festival for thee. God many times gets up in the world on Satan's shoulders.
When matters are ravelled and disordered
he can find out the right end of the
thread
and how to disentangle us again; and when we have spoiled a business
he can dispose it for good
and make an advantage of those things which seem to
obscure the glory of his name. Thomas Manton.
Verse
10. The wrath of man shall praise thee. The wrath of wicked
men against the people of God is very tributary to his praise.
1.
It puts them upon many subtle devices and cunning stratagems
in frustrating of
which the wisdom of God and his care of his Church is very much illustrated.
2.
The wrath of wicked men impels them to many violent and forcible attempts upon
the people of God to destroy them
and so gives him occasion to manifest his
power in their defence.
3.
It makes them sometimes fit to be his instruments in correcting his people
and
so he vindicates himself from the suspicion of being a patron to sin in them
that are nearest to him
and makes them that hate holiness promote it in his
people
and them that intend them the greatest hurt
to do them the greatest
good.
4.
It administers occasion to him for the manifestation of the power of his grace
in upholding the spirits of his people and the being of his church in despite
of all that enemies can do against them.
5.
It serves very much to adorn God's most signal undertakings for his people in
the world.
6.
It serves to manifest the glory of God's justice upon his people's enemies in
the day when he rises up to avenge himself upon them
when he shall stand over
them
lashing them with scorpions
and at every blow mind their former
cruelties. Here
take that for your inhuman rage against my people at such a
place
and that for your barbarous usage of them at such a time. Now see how
good it is to be imprisoned
beaten
tortured
burnt
and sawn asunder. Thus
the enemies themselves are often constrained to acknowledge with Adoni Bezek
the righteous hand of God upon them in the day of inquisition. Condensed
from John Warren's Sermon before Parliament. 1656.
Verse
10. The wrath of man. Wrath is anger accented unto the highest
pitch
or blown up into a flame. The wrath of man
(in the original it
is The wrath of Adam
or the wrath of clay
weak
impotent man) shall
praise thee
i.e.
it shall turn to the praise and glory of God through his
overruling providence
though quite otherwise intended. God will bring honour
to himself
and serve his own holy and wise designs out of it... This
expression
the wrath of man
imports the weakness and impotence of it;
it is but the wrath of Adam
or of red clay. How contemptibly
doth the Spirit of God speak of man
and of the power of man
in Scripture?
"Cease ye from man
whose breath is in his nostrils; for wherein is he to
be accounted of?" The wrath of man
when it is lengthened out to its
utmost boundaries
can only go to the length of killing the body
or in the
breaking the sheath of clay in which the soul lodges
and then it can do no
more. Ebenezer Erskine.
Verse
10. Shall praise thee. God turns the wrath of man to the
praise of his adorable sovereignty. Never have the Lord's people had such awful
impressions of the sovereignty of God
as when they have been in the furnace of
man's wrath
then they become dumb with silence. When the Chaldean and Sabean
robbers are let loose to plunder and spoil the substance of Job
he is made to
view adorable sovereignty in it
saying
"The Lord gave
the Lord hath
taken away: blessed be the name of the Lord." It is in such a case as this
that God says to his own people
"Be still
and know that I am God; I will
be exalted among the heathen." What work of God about the church is
advanced by the wrath of men?
1.
His discovering work; for by the wind of man's wrath he separates
between the precious and the vile
betwixt the chaff and the wheat. In the day
of the church's prosperity and quiet
hypocrites and true believers are mingled
together
like the chaff and the wheat in the barn floor: but the Lord
like
the husbandman
opens the door of his barn
and puts the wind of man's wrath
through it
that the world may know which is which. O
sirs
much chaff is cast
up already
both among ministers and professors; but it is like the wind and
sieve may cast up much more yet ere all be done.
2.
God's purging work is advanced among his own children by the wrath of
men: there is much of the dross of corruption cleaves to the Lord's people
while in the wilderness. Now
the Lord heats the furnace of man's wrath
and
casts his people into it
that when he has tried them
he may bring them forth
as gold.
3.
God's uniting work is hereby advanced. In a time of peace and external
tranquillity the sheep of Christ scatter and divide among themselves; but God
lets loose the dogs upon them
and then the flock runs together; or like pieces
of metal cast into the fire
they run together in a lump.
4.
God's enlarging work
or his work of spreading the gospel
is sometimes
advanced by the wrath of man. Ac 8:1-5. The gospel
like the chamomile
the
more it is trodden upon
the more it spreads. Ebenezer Erskine.
Verse
10. The remainder of wrath shalt thou restrain. The remainder of
wrath
i.e. what is left behind of the wrath of men
when God has glorified
himself thereby. Even after God has defeated the purposes of wicked men
and
made them contribute to his glory
yet there is abundance of wrath remaining.
But what becomes of that wrath that is left? God shall restrain it. The
word signifies to gird up. However God may see fit to slacken the bridle
of his providence
and suffer wicked men to vent their wrath and enmity
as far
as it shall contribute to his glory; yet the super abounding and the remainder
of his wrath that is not for his glory and his people's profit
God will gird
it up
that they shall not get it vented... If any wrath of man remain beyond
what shall bring in a revenue of praise unto God
he will restrain it
and bind it up like the waters of a mill: he will suffer as much of the current
of water to run upon the wheel
as serves to carry it about and grind his corn
but the remainder of the water he sets it off another way: so God will let out
as much of the current of man's wrath as shall serve the ends of his glory and
our good
but the remainder of the stream and current he will restrain
and turn another way. In Isaiah 28 we are told that God will not be aye
"threshing his corn
nor break it with the wheel of his cart
nor bruise
it with his horsemen. This cometh forth from the Lord of hosts
which is
wonderful in counsel
and excellent in working." All this comfort is sure
and certain
there is not the least peradventure about it
that the flame of
man's wrath shall praise the Lord
and the superfluous fire shall be quenched
or hemmed in; for here we have God's parole of honour for it: Surely the
wrath of man shall praise thee: the remainder of wrath shalt thou restrain.
Ebenezer Erskine.
Verse
10. The remainder of wrath shalt thou restrain. twmh Chemoth
"wrath
"in the plural number
seems to be put in opposition to chamoth
the single wrath of man in the former part of the verse; to shew there
is more wrath which God is to restrain
than merely that of man. There is also
more pride which needs a like restraint; namely
that of the first Lucifer
who sinned
and
as is thought
fell by aspiring to ascend
and to be like the
Most High. There are finally
other counsels also
as well as other wrath
and pride
besides human
which God confounds. There is a wisdom that
descendeth not from above (no
nor grows on earth) but is devilish
Jas 3:15.
And both wrath
pride
and wisdom
of devils as well as men
shall God restrain
when he pleases not to turn them to his praise. Let
there be hellish plots
yet our God shall confound them. From "A Sermon
preached"... before the Queen... By Edward (Wetenhall) Lord Bishop of
Corke and Rosse. 1691.
Verse
10. Thou shalt restrain. This
in the Hebrew
is expressed in
one word
rygxt
which imports the girding or binding of it on every side
that
it shall by no means break out
but shall be kept in
as a dog in a chain
as a
lion in his den
how violent soever. Cornelius Burges
in "Another
Sermon preached to the Honourable House of Commons... November the fifth
1641."
Verse
11. Round about him. A description of his people
as the
twelve tribes pitched round about the tabernacle
Nu 2:2; and the twenty-four
elders were round about God's throne
Re 4:4. So the Chaldee expounds it;—Ye
that dwell about his sanctuary. Henry Ainsworth.
Verse
12. Cut off. He deals with princes as men deal with a vine. An
axe is too strong for a cluster of grapes
or a sprig of a vine; it easily cuts
them off: so God by a judgment easily cuts off the spirit of princes; they are
not able to stand against the least judgments of God: when he puts strength
into worms
or any other creature they fall. William Greenhill
in a Sermon
entitled
"The Axe at the Root."
Verse
12. The Lord cuts off the spirit of princes; the word is
he
slips off
as one should slip off a flower between one's fingers
or as one
should slip off a bunch of grapes from a vine
so soon is it done. How great
uncertainty have many great ones
by their miserable experience
found in their
outward glory and worldly felicity! What a change hath a little time made in all
their honours
riches
and delights! That victorious emperor Henry the Fourth
who had fought fifty-two pitched battles
fell to that poverty before he died
that he was forced to petition to be a prebend in the church of Spier
to
maintain him in his old age. And Procopius reports of King Gillimer
who was a
potent king of the Vandals
who was so low brought
as to intreat his friends
to send him a sponge
a loaf of bread
and a harp; a sponge to dry up his
tears
a loaf of bread to maintain his life
and a harp to solace himself in
his misery. Philip de Comines reports of a Duke of Exeter
who though he had
married Edward the Fourth's sister
yet he saw him in the Low Countries begging
barefoot. Bellisarius
the chief man living in his time
having his eyes put
out
was led at last in a string
crying
"give a halfpenny to
Bellisarius." Jeremiah Burroughs.
Verse
1. Reverence for God's name proportionate to true knowledge of it.
Verse
2. The peculiar relation of God to his church.
Verse
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.
Verse
3. Christian glories
or the victories vouchsafed to the church over
heathenism
heresy
persecution
etc.
Verse
3.
1.
Where enemies are conquered; "There; "not on the battlefield so much
as in the house of God; as Amalek by Moses on the Mount; Sennacherib by
Hezekiah in the Sanctuary.
2.
How there?
(a)
By faith.
(b)
By prayer. "The weapons of our warfare
"etc.
Verse
4. The Lord
our portion
compared with the treasures of empires.
Verse
4.
1.
What the world is
compared with the church: Mountains of prey.
(a)
Cruelty instead of love.
(b) Violence instead of peace.
2.
What the church is compared with the world.
(a)
More glorious
because more excellent.
(b)
More excellent
because more glorious. Both are more real and
abiding. G. R.
Verse
5. They have slept their sleep. Divers kinds of deaths or
sleeps for the various classes of men.
Verse
7. The anger of God. A very suggestive subject.
Verses
8-9.
1.
The characters described: the meek of the earth.
2.
The need implied.
(a)
To be vindicated.
(b) To be saved.
3.
The divine interposition on their behalf: Thou didst cause
etc. When
God arose
etc.
4.
The effect of their deliverance: The earth feared
etc. G. R.
Verse
10.
1.
Evil permitted for good: the wrath
etc.
2. Restrained for good: The remainder
etc.
Or
1.
Ruled.
2. Overruled. G. R.
Verse
11.
1.
To whom vows may be made. Not to man
but God.
2.
What vows should be thus made.
(a)
Of self dedication.
(b) Of self service.
(c) Of self sacrifice.
3.
How kept: Vow and pay. (a) From duty.
(b) From fear of his displeasure. G. R.
Verse
11. The propriety
obligation
pleasure
and profit of presenting
gifts unto the Lord.
── C.H. Spurgeon《The Treasury of David》