Psalm 77:7 Ulasan

This psalm, according to the method of many other psalms, begins with sorrowful complaints but ends with comfortable encouragements. The complaints seem to be of personal grievances, but the encouragements relate to the public concerns of the church, so that it is not certain whether it was penned upon a personal or a public account. If they were private troubles that he was groaning under, it teaches us that what God has wrought for his church in general may be improved for the comfort of particular believers; if it was some public calamity that he is here lamenting, his speaking of it so feelingly, as if it had been some particular trouble of his own, shows how much we should lay to heart the interests of the church of God and make them ours. One of the rabbin says, This psalm is spoken in the dialect of the captives; and therefore some think it was penned in the captivity in Babylon. I. The psalmist complains here of the deep impressions which his troubles made upon his spirits, and the temptation he was in to despair of relief (Psa 77:1-10). II. He encourages himself to hope that it would be well at last, by the remembrance of God's former appearances for the help of his people, of which he gives several instances (Psa 77:11-20). In singing this psalm we must take shame to ourselves for all our sinful distrusts of God, and of his providence and promise, and give to him the glory of his power and goodness by a thankful commemoration of what he has done for us formerly and a cheerful dependence on him for the future. To the chief musician, to Jeduthun. A psalm of Asaph.

INTRODUCTION TO PSALM 77 To the chief Musician, to Jeduthun, A Psalm of Asaph. Jeduthun was the name of the chief musician, to whom this psalm was inscribed and sent; see Ch1 25:1, though Aben Ezra takes it to be the first word of some song, to the tune of which this was sung; and the Midrash interprets it of the subject of the psalm, which is followed by Jarchi, who explains it thus, "concerning the decrees and judgments which passed upon Israel;'' that is, in the time of their present captivity, to which, as he, Kimchi, and Arama think, the whole psalm belongs. Some interpreters refer it to the affliction of the Jews in Babylon, so Theodoret; or under Ahasuerus, or Antiochus; and others to the great and last distress of the church under antichrist; though it seems to express the particular case of the psalmist, and which is common to other saints.

Will the Lord cast off for ever?.... The Syriac version of this, and the two following verses, is not by way of interrogation, but affirmation: "the Lord hath forgotten me for ever, nor will he", &c. and so expresses the language of unbelief; but the Arabic version, in connection with the last words, with which it begins this verse, is, "and I weighed in my spirit whether the Lord", &c. and so makes it a subject of inquiry, and at most of questioning or doubting. The Targum, different from either, begins this and each of the verses thus, "is it possible that the Lord", &c. suggesting that it was not possible that he should do this and the other, and so speaks the language of faith. Unbelief in the psalmist said, the Lord will cast "me", or "his people", off, for either or both may be understood; which so appears when God hides his face, or does not immediately arise to help; or suffers the enemy to prevail, and difficulties and discouragements to obtain and continue; but Faith says, he will not cast off his people, whom he foreknew, from having a share in his affections, from being interested in his covenant, from his sight, and being the objects of his care, from enjoying the privileges of his house and family, or so as to perish eternally: and will he be favourable no more? or bear good will, show kindness, be propitious, graciously accept, as the word (p) signifies; this question supposes that he had been favourable, and bore a good will, as the gracious purposes and kind intentions of his heart, the well stored covenant of his grace, and the mission of his Son to be a Saviour, show; that he has been propitious through the propitiatory sacrifice of Christ, and has accepted of the persons and services of his people, and indulged them with near communion with himself; but that now he is not, he having withdrawn the sense of his love, and the communications of his divine favours; and Unbelief says he will be so no more, and adds, I am cut off from before his eyes, and am as the slain, that are remembered no more; and shall go softly all my years, in the bitterness of my soul; but Faith says, he will be favourable again; that joy will come in the morning; that the Lord will hear, and be a light unto the souls of his people, though in darkness; and will bring to the light, and cause to behold his righteousness. (p) "acceptos habere", Cocceius, so Ainsworth; "propitius et gratiosus esse", Michaelis.

And you have found what? "God will not repel for everlasting" [Psalm 77:7]. Weariness he had found in this life; in no place a trustworthy, in no place a fearless comfort. Unto whatsoever men he betook himself, in them he found scandal, or feared it. In no place therefore was he free from care. An evil thing it was for him to hold his peace, lest perchance he should keep silence from good words; to speak and babble without was painful to him, lest all his enemies, anticipating watches, should seek slanders in his words. Being exceedingly straitened in this life, he thought much of another life, where there is not this trial. And when is he to arrive there? For it cannot but be evident that our suffering here is the anger of God. This thing is spoken of in Isaiah, "I will not be an avenger unto you for everlasting, nor will I be angry with you at all times." [Isaiah 57:16] ...Will this anger of God always abide? This man has not found this in silence. For he says what? "God will not repel for everlasting, and He will not add any more that it should be well-pleasing to Him still." That is, that it should be well-pleasing to Him still to repel, and He will not add the repelling for everlasting. He must needs recall to Himself His servants, He must needs receive fugitives returning to the Lord, He must needs hearken to the voice of them that are in fetters. "Or unto the end will He cut off mercy from generation to generation?" [Psalm 77:8].

This Psalm appears to have been occasioned by the removal of the sanctuary from Shiloh in the tribe of Ephraim to Zion in the tribe of Judah, and the coincident transfer of pre-eminence in Israel from the former to the latter tribe, as clearly evinced by David's settlement as the head of the Church and nation. Though this was the execution of God's purpose, the writer here shows that it also proceeded from the divine judgment on Ephraim, under whose leadership the people had manifested the same sinful and rebellious character which had distinguished their ancestors in Egypt. (Psa. 78:1-72) my people . . . my law--the language of a religious teacher (Psa 78:2; Lam 3:14; Rom 2:16, Rom 2:27; compare Psa 49:4). The history which follows was a "dark saying," or riddle, if left unexplained, and its right apprehension required wisdom and attention.