Psalm 76:4 Komentář

This psalm seems to have been penned upon occasion of some great victory obtained by the church over some threatening enemy or other, and designed to grace the triumph. The Septuagint calls it, "A song upon the Assyrians," whence many good interpreters conjecture that it was penned when Sennacherib's army, then besieging Jerusalem, was entirely cut off by a destroying angel in Hezekiah's time; and several passages in the psalm are very applicable to that work of wonder: but there was a religious triumph upon occasion of another victory, in Jehoshaphat's time, which might as well be the subject of this psalm (Ch2 20:28), and it might be called "a song of Asaph" because always sung by the sons of Asaph. Or it might be penned by Asaph who lived in David's time, upon occasion of the many triumphs with which God delighted to honour that reign. Upon occasion of this glorious victory, whatever it was, I. The psalmist congratulates the happiness of the church in having God so nigh (Psa 76:1-3). II. He celebrates the glory of God's power, which this was an illustrious instance of (Psa 76:4-6). III. He infers hence what reason all have to fear before him (Psa 76:7-9). And, IV. What reason his people have to trust in him and to pay their vows to him (Psa 76:10-12). It is a psalm proper for a thanksgiving day, upon the account of public successes, and not improper at other times, because it is never out of season to glorify God for the great things he has done for his church formerly, especially for the victories of the Redeemer over the powers of darkness, which all those Old Testament victories were types of, at least those that are celebrated in the psalms. To the chief musician on Neginoth. A psalm or song of Asaph.

INTRODUCTION TO PSALM 76 To the chief Musician on Neginoth, A Psalm or Song of Asaph. The Targum is, "by the hand of Asaph:'' concerning "neginoth", see the title of Psa 4:1, this psalm is generally thought to be written on account of some great appearance of God for the Jews, or victory obtained by them over their enemies, either the Ammonites in the times of David; so the first part of the Syriac inscription is, "when Rabbah of the children of Ammon was destroyed;'' see Sa2 12:26 or in the time of Jehoshaphat, when they came up against him, and were in a wonderful manner defeated, which occasioned great joy and thankfulness, Ch2 20:1. The Septuagint version entitles the psalm "an ode against the Assyrian", in which it is followed by the Vulgate Latin and Ethiopic versions: and it is the opinion of many that it was written on account of the defeat of Sennacherib, and his army, which came up against Jerusalem in the times of Hezekiah, and was destroyed by an angel in one night, and so slept their sleep, and a dead one, with which agree Psa 76:5, so Arama and Theodoret; Jarchi gives this reason for such an interpretation, because we do not find that any enemy fell at or near Jerusalem but he, as is said Psa 76:3, "there brake he the arrows of the bow", &c. nor was one arrow suffered to be thrown into the city, Kg2 19:32. Kimchi and Ben Melech interpret it of the war of Gog and Magog, yet to come; and the latter part of the Syriac inscription is, "moreover it shows the vengeance of the judgment of Christ against the ungodly;'' and indeed it seems to point out the latter day, when Christ shalt destroy the antichristian kings and states, and save his own people, and shall be feared and praised; as the former part of it may respect his incarnation, appearance, and dwelling in the land of Judea, and so the whole is of the same argument with the preceding psalm.

Thou art more glorious and excellent than the mountains of prey. Which is to be understood not of Zion, as some interpret it; though it is true that the mountain of Zion, or the church of Christ, his kingdom and interest, shall in the latter day be more glorious and excellent than all other mountains, kingdoms, and interests; see Isa 2:2, but of God or Christ before spoken of; and so the Targum, "bright, to be feared, art thou, O God, to be praised from the house of thy sanctuary.'' Christ, who is God over all, is "bright" (z), splendid, and glorious, in his divine nature, being the brightness of his Father's glory, and the express image of his person: and "excellent" in his office as Mediator, and in all his works as such; and in human nature, at he is exalted at his Father's right hand, far above all principality, power, might, and dominion, signified here by "mountains of prey": the kingdoms of this world, because of their eminence and strength, are compared to mountains: see Isa 41:15 and may be called "mountains of prey", in allusion to mountains inhabited by beasts of prey, as lions and leopards; see Sol 4:8 because obtained and possessed by tyranny and oppression. Christ is more glorious and excellent than the kings of the earth; he is higher than they, and is King of kings; he is richer than they, the earth is the Lord's, and the fulness thereof, the world, and they that dwell therein; he is wiser than they, by him kings reign, and princes decree justice; he is more powerful than they, and all must submit to him, and all will serve him hereafter; and his kingdom will be greater than theirs, more large and more lasting; it will be an everlasting one, and reach from sea to sea, and even to the ends of the earth. (z) "illustris", Pagninus, Montanus, Musculus, Junius & Tremellius, Piscator; "illustrior", Tigurine, version; "splendidus", Vatablus, Gejerus, Michaelis; "bright", Ainsworth.

I will remind you again about Illuminations, and that often, and will reckon them up from holy Scripture. For I myself shall be happier for remembering them (for what is sweeter than light to those who have tasted light?). I will dazzle you with my words: “There is sprung up a light for the righteous, and its partner joyful gladness.” And, “The light of the righteous is everlasting”;8 and “You are shining wondrously from the everlasting mountains” is said to God, I think of the angelic powers that aid our attempts to do good. You have heard David’s words: “The Lord is my light and my salvation, whom shall I fear?” Now he asks that the Light and the Truth may be sent forth for him, now giving thanks that he has a share in it, in that the Light of God is marked on him; that is, that the signs of the illumination given are impressed on him and recognized.

"You enlightening marvellously from the eternal mountains" [Psalm 76:4]. What are the eternal mountains? Those which He has Himself made eternal; which are the great mountains, the preachers of truth. You enlighten, but from the eternal mountains: the great mountains are first to receive Your light, and from Your light which the mountains receive, the earth also is clothed. But those great mountains the Apostles have received, the Apostles have received as it were the first streaks of the rising light....Wherefore also, in another place, a Psalm says what? "I have lifted up my eyes unto the mountains, whence there shall come help to me." What then, in the mountains is your hope, and from thence to you shall there come help? Have you stayed at the mountains? Take heed what you do. There is something above the mountains: above the mountains is He at whom the mountains tremble. "I have lifted up," he says, "my eyes unto the mountains, whence there shall come help to me." But what follows? "My help," he says, "is from the Lord, who has made Heaven and earth." Unto the mountains indeed I have lifted up eyes, because through the mountains to me the Scriptures were displayed: but I have my heart in Him that does enlighten all mountains....

“You marvelously illuminate from the eternal mountains.” He comes to the second part, where he explains in sequence the various miracles of the Lord. And to keep people from investigating where that illumination comes from, he added, “from the eternal mountains,” that is, from preachers, who are truly eternal mountains because they stand in constant and unchangeable loftiness. Earthly mountains are not permanent and they have no life. But preachers, who are always wise in the task of the Lord, know how to last forever. And he keeps the order of the truth in a beautiful way. He said that Lord illuminates through the eternal mountains, because he himself gave to the prophets and the apostles what was published through the whole world by their holy preaching. And keep in mind that by this epithet “eternal” he keeps separate true preachers from false ones. For the latter cannot be called “eternal” when they teach the corrupt things of their perversity and are destroyed along with their teachings.

To Jeduthun--(See on Psa 39:1, title). In a time of great affliction, when ready to despair, the Psalmist derives relief from calling to mind God's former and wonderful works of delivering power and grace. (Psa. 77:1-20) expresses the purport of the Psalm.

Thou--God. mountains of prey--great victorious nations, as Assyria (Isa 41:15; Eze 38:11-12; Zac 4:7).

The "mountains of prey," for which the lxx has ὀρέων αἰωνίων (טרם?), is an emblematical appellation for the haughty possessors of power who also plunder every one that comes near them, (Note: One verse of a beautiful poem of the Muḥammel which Ibn Dûchı̂, the phylarch of the Beni Zumeir, an honoured poet of the steppe, dictated to Consul Wetzstein runs thus: The noble are like a very lofty hill-side upon which, when thou comest to it, thou findest an evening meal and protection (Arab. 'l-‛š' w-ḏry).) or the proud and despoiling worldly powers. Far aloft beyond these towers the glory of God. He is נאור, illustris, prop. illumined; said of God: light-encircled, fortified in light, in the sense of Dan 2:22; Ti1 6:16. He is the אדּיר, to whom the Lebanon of the hostile army of the nations must succumb (Isa 10:34) According to Solinus (ed. Mommsen, p. 124) the Moors call Atlas Addirim. This succumbing is described in Psa 76:6. The strong of heart or stout-hearted, the lion-hearted, have been despoiled, disarmed, exuti; אשׁתּוללוּ (Note: With orthophonic Gaja, vid., Baer's Metheg-Setzung, 45.) is an Aramaizing praet. Hithpo. (like אתחבּר, Ch2 20:35, cf. Dan 4:16; Isa 63:3) with a passive signification. From Psa 76:6 we see that the beginning of the catastrophe is described, and therefore נמוּ (perhaps on that account accented on the ult.) is meant inchoatively: they have fallen into their sleep, viz., the eternal sleep (Jer 51:39, Jer 51:57), as Nahum says (Nah 3:18): thy shepherds sleep, O king of Assyria, thy valiant ones rest. In Psa 76:6 we see them lying in the last throes of death, and making a last effort to spring up again. But they cannot find their hands, which they have lifted up threateningly against Jerusalem: these are lamed, motionless, rigid and dead; cf. the phrases in Jos 8:20; Sa2 7:27, and the Talmudic phrase, "he did not find his hands and feet in the school-house," i.e., he was entirely disconcerted and stupefied. (Note: Dukes, Rabbinische Blumenlese, S. 191.) This field of corpses is the effect of the omnipotent energy of the word of the God of Jacob; cf. וגער בּו, Isa 17:13. Before His threatening both war-chariot and horse (ו - ו) are sunk into motionlessness and unconsciousness - an allusion to Ex. 15, as in Isa 43:17 : who bringeth out chariot and horse, army and heroes - together they faint away, they shall never rise; they have flickered out, like a wick they are extinguished.