the Week of Proper 20 / Ordinary 25
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New Living Translation
Psalms 76:10
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For the wrath of man shall praise You;With a remnant of wrath You will gird Yourself.
For the wrath of man shall praise You; With a remnant of wrath You will gird Yourself.
The fearcenesse of man shall turne to thy prayse: [and] the remnaunt of the fearcenesse thou wylt restrayne.
For the fury of man shall praise thee; the remainder of fury wilt thou gird on thyself.
Surely the wrath of man shall praise You; With the remainder of wrath You shall gird Yourself.
For the wrath of man thank You; You encircle Yourself with the wrath left over.
Even human anger can bring you honor when you use it to punish your enemies.
Surely the wrath of man praises you. The survivors of your wrath are restrained.
Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restraine.
Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.
Sela. When thou punyshest one man, he must knowlege, that thou art redy to punysh other mo.
For the wrath of man shall praise You; With a remnant of wrath You will clothe and arm Yourself.
Surely the wrath of man shall praise thee: The residue of wrath shalt thou gird upon thee.
The Three dots are used where it is no longer possible to be certain of the true sense of the Hebrew words, and for this reason no attempt has been made to put them into Basic English. will give you praise; the rest of Three dots are used where it is no longer possible to be certain of the true sense of the Hebrew words, and for this reason no attempt has been made to put them into Basic English.
Surely the wrath of man shall praise you: The residue of wrath you shall gird on you.
Surely the wrath of man shall praise thee: the remainder of wrath wilt thou restrain.
Certainly your angry judgment upon men will bring you praise; you reveal your anger in full measure.
Even the most angry people will praise you when you are furious.
when God arises to judge, to save all the humble of the earth. (Selah)
Surely the rage of man shall turne to thy praise: the remnant of the rage shalt thou restrayne.
For the wisdom of man shall praise thee; the remainder of his wrath shalt thou restrain.
Surely the wrath of man praises you. The survivors of your wrath are restrained.
When God arose to judgment, to save all the humble of the earth. Selah
For the anger of man will praise You. And You will keep what is left of anger around You.
For the inward thought of man shall give thanks to thee: and the memorial of his inward thought shall keep a feast to thee.
Surely the wrath of man shall praise thee: the residue of wrath shalt thou gird upon thee.
Even the wrath of man shall praise You; with the survivors of wrath You will clothe Yourself.
Human wrath serves only to praise you, when you bind the last bit of your wrath around you.
For the multitude of mankind shall give thanks unto thee, The remainder of the multitude, shall keep holy festival unto thee.
(75-11) For the thought of man shall give praise to thee: and the remainders of the thought shall keep holiday to thee.
For the anger of humankind will praise you. You will put on the remnant of anger.
Surely the wrath of man shall praise you; the remnant of wrath you will put on like a belt.
For the wrath of mankind shall praise You; You will encircle Yourself with a remnant of wrath.
People praise you for your anger against evil. Those who live through your anger are stopped from doing more evil.
Human anger only results in more praise for you; those who survive the wars will keep your festivals.
Even human wrath will praise You; You will clothe Yourself with their remaining wrath.
For the thouyt of man schal knouleche to thee; and the relifs of thouyt schulen make a feeste dai to thee.
For the fierceness of man praiseth Thee, The remnant of fierceness Thou girdest on.
Surely the wrath of men shall praise thee; the residue of wrath thou wilt gird upon thee.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Surely: Genesis 37:18-20, Genesis 37:26-28, Genesis 50:20, Exodus 9:16, Exodus 9:17, Exodus 15:9-11, Exodus 18:11, Daniel 3:19, Daniel 3:20, Acts 4:26-28, Revelation 11:18
remainder: Psalms 46:6, Psalms 65:7, Psalms 104:9, Matthew 2:13-16, Matthew 24:22, Acts 12:3-19
Reciprocal: Genesis 31:55 - returned Genesis 39:20 - the king's Genesis 40:2 - wroth Exodus 2:5 - when she Numbers 22:38 - have I 1 Samuel 30:2 - slew not 2 Samuel 3:8 - Abner 1 Kings 12:16 - now see 1 Kings 22:33 - that they turned 2 Kings 19:25 - Hast thou not 2 Kings 19:35 - when they arose 2 Chronicles 10:16 - David 2 Chronicles 22:11 - she slew him not Ezra 5:5 - But the eye Ezra 6:6 - be ye far Job 1:12 - only Job 38:11 - but Psalms 35:3 - stop Psalms 124:3 - their wrath Ecclesiastes 3:14 - nothing Isaiah 7:7 - General Isaiah 10:12 - when the Lord Isaiah 27:8 - his rough Isaiah 37:26 - how I Isaiah 46:11 - the man Isaiah 51:13 - where is Daniel 2:12 - General Daniel 3:29 - because Daniel 11:11 - moved Matthew 2:19 - Herod Matthew 26:5 - Not Matthew 27:65 - make Mark 15:26 - the superscription John 7:30 - but John 7:53 - General John 19:22 - What Acts 2:23 - being Acts 4:28 - to do Acts 5:34 - stood Acts 16:35 - General Acts 18:16 - General Acts 25:12 - unto Caesar shalt Acts 27:1 - when Romans 9:19 - Why doth Philippians 1:12 - rather 2 Timothy 3:9 - their Philemon 1:15 - General Revelation 6:6 - and see Revelation 9:4 - that they
Gill's Notes on the Bible
Surely the wrath of man shall praise thee,.... Either the wrath which comes from God, and has man for its object; and that either as it regards the people of God; so the Targum,
"when thou art angry with thy people, thou hast mercy on them, and they shall confess unto thy name;''
or praise thee; see Isaiah 12:1, they are deserving of the wrath of God, but are not appointed to it, and are delivered from it by Christ, who bore it for them as their representative; by which as the justice of God is glorified, it is matter of praise to them; when the law enters into their consciences, it works wrath there, which being removed by the application of pardoning grace, is an occasion of praise to God; and whereas, under afflictive dispensations, they apprehend and deprecate the wrath of God, when they are delivered from them their mouths are filled with songs of praise: or, as it regards wicked men, so it came forth upon the old world, and drowned it; upon Sodom and Gomorrah, and reduced them to ashes; upon Pharaoh and the Egyptians, in the plagues inflicted on them; all which turned to the praise and glory of God; of the last instance, see Romans 9:17, it came upon the wicked Jews to the uttermost in the destruction of their nation, city, and temple; and upon Rome Pagan, in the entire demolition of it as such; and so it will come upon Rome Papal, which will be attended with great joy, praise, and thanksgiving in the saints; see Revelation 11:17 or else this is to be understood of the wrath which is in man, and comes forth from him, and has him for its subject; which though it does not work the righteousness of God, yet the righteousness of God is glorified both in checking and punishing it; and the more it rages and burns against the people of God, the greater reason have they to praise the Lord when delivered from it; see
Psalms 124:1, so the wrath of the Assyrian monarch, and of railing and blaspheming Rabshakeh, gave the people of the Jews a greater occasion to praise the Lord for their wonderful deliverance; so the wrath of men against Christ, his church and people, his ministers, Gospel, and ordinances, will all turn to the glory of his name, when in the issue it will be seen that these are established, overcoming all the rage and malice of men:
the remainder of wrath shall thou restrain: that which remains in a man's breast, he has not yet vented, God can and does keep in, that it may not break forth; this very likely was verified in Sennacherib, who might breathe revenge, and threaten the Jews with a second visit; but was prevented by a sudden and violent death. Some read the words, "the remainder of wraths thou wilt gird" d; that is, those that remain, and are not destroyed through the rage and fury of men, God will gird with strength to defend themselves, and resist their enemies that may rise up against them, or with gladness, because of deliverance from them; see Psalms 18:32. Some understand this of the wrath of God, which he has in reserve and store for wicked men, and render the words thus, with the remainder of wrath wilt thou gird thyself e; and so come forth like an armed man, clad with zeal, and arrayed with the garments of wrath and vengeance; see Isaiah 49:17.
d שארית חמת תחגר "res duum irarum accinges", Pagninus, Montanus, Vatablus, Piscator, Gejerus. e "Reliquo indignationum accinges te", so some in Vatablus; "residuo irarum accinges te", Michaelis.
Barnes' Notes on the Bible
Surely the wrath of man shall praise thee - It shall be the occasion of praise; or, honor shall accrue to thee from it, “as if” it were employed in thy praise, and “as if” it were voluntarily engaged in promoting thy glory. The deliverance of the people by the direct interposition of God in the case referred to in the psalm, the sudden and entire overthrow of the invading forces by his power, led to this reflection. The overruling power of God was displayed. The “wrath” of the invading host had given occasion for this manifestation of the divine perfections; or, in other words, his character would not have been displayed in this manner if it had not been for these wicked purposes of people. It is not that there was anything in the wrath itself, or in their plans or intentions, that was in itself “adapted” to honor God; but that it was overruled by him, so that he took “occasion” from it to display his own character.
The wicked conduct of a child is an “occasion” for the display of the just character and the wise administration of a parent; the act of a pirate, a rebel, a murderer, furnishes an “occasion” for the display of the just principles of law, and the stability and power of a government. In like manner, the sins of the wicked are made an occasion for the display of the divine perfections in maintaining law; in the administering of justice; in preserving order. But there is another sense, also, in which the wrath of man is made the occasion for glorifying God. It is, that since there is such wrath, or since there are such wicked purposes, God makes use of that wrath, or of those wicked purposes, as he does of the powers of nature - of pestilence, disease, and storms, as instruments to accomplish his own designs, or to bring about great results. Thus he made use of the treasonable purpose of Judas, and the mad passions and the angry feelings of the Jews, in bringing about the work of redemption by the death of his Son; thus be made use of the purposes of Sennacherib in order to punish his own people (see the notes at Isaiah 10:5-7); thus he employed Cyrus to “execute his counsel” Isaiah 46:10; and thus he made use of the wrath evinced in persecuting the church to secure its permanent establishment in the world. Whether these things could be accomplished “without” that wrath, is a question which is too high for man to determine. It is certain, also, that the fact that God overrules the wrath of people does not justify that wrath. The purposes of people are, like the pestilence and the storm, what they are in themselves; and the nature of their conduct is not affected by any use that God may make of it. People must be judged according to their own deeds, not for what God does through their wickedness.
The remainder of wrath - The word “remainder” here - שׁארית she'êrı̂yth - means properly “part;” what remains, especially after a defeat or slaughter - the “survivors” of a battle, Jeremiah 11:23; Jeremiah 44:14; Micah 7:18; Zephaniah 2:7. Gesenius renders it here (Lexicon) “extreme wrath,” retained even in extremity. The Septuagint, ἐγκατάλειμμα engkataleimma - “the things which are left.” So the Vulgate, “reliquice.” Luther, “When men rage against thee, thou turnest it to honor; and when they rage yet more, thou art yet prepared.” Venema supposes that the meaning is the whole wrath. As in Arabic the word used here means “wholeness,” or the whole of anything; and according to this, the idea would be that it was not merely wrath in general, or in a general sense, that would be made use of, but all that there was in wrath; it would all be made use of in advancing the divine purposes. The allusion seems to be to something that had been laid up in a magazine - as provision or arms, when the soldier went forth to war - which he would make use of if necessary, so that “all” might be ultimately consumed or employed. The control of God was over “this” as well as over that which was actually employed; he could overrule that which was employed. He could restrain people from at all using this that was kept in reserve. The idea seems to be that all the “wrath” which is “manifested” among people would be made to praise God, or would be overruled for his glory - and “all” which would “not” contribute to this end he would keep back, he would check; he would prevent its being put forth - so that “all” should be under his control, and “all” disposed of as he should will. There was nothing in the heart or the purposes of man that was beyond his jurisdiction or control; man could do nothing in his wrathful plans that God could not dispose of in his own way, and for his own honor.
Shalt thou restrain - The word used here - חגר châgar - means literally to bind around; to gird; to gird up, as of a garment or sword that is girded on, 1 Samuel 17:39; 1 Samuel 25:13; Psalms 45:3; or sackcloth, Isaiah 15:3; Jeremiah 49:3. The Septuagint renders this, “and the remainder of wrath shall make a feast to thee,” ἐορτάσει σοί heortasei soi - that is, it shall praise or honor thee as in a festival. So the Vulgate. Prof. Alexander renders it, “Shalt thou gird about thee;” that is, God would gird it on as a sword, and would make use of it as a weapon for executing his own purposes. So DeWette, “And with the last wrath thou shalt gird thyself.” Others render it, “Thou restrainest the remainder of thy wrath” - that is, punishment - “when the wrath of man will not promote the knowledge of thyself” It seems to me, however, that our translators have expressed the exact idea in the psalm; and the meaning is, that the whole of the wrath of man is under the control of God, and that whatever there is, or would be, in the manifestation of that wrath, or in carrying out the purposes of the heart, which could not, in the circumstances, be made to promote his glory, or which would do injury, he would check and restrain. He would suffer it to proceed no further than he chose, and would make it certain that there should be no exhibition of wrathful feelings on the part of man which would not, in some way, be made to promote his honor, and to advance his own great purposes. He has absolute control over the passions of people, as he has over the pestilence, over earthquakes, and over storms, and can make all tributary to his glory, and executioners of his will.
Clarke's Notes on the Bible
Verse Psalms 76:10. Surely the wrath of man shall praise thee — The rage of Sennacherib shall only serve to manifest thy glory. The stronger he is, and the more he threatens, and the weaker thy people, the more shall thy majesty and mercy appear in his destruction and their support.
The remainder of wrath shalt thou restrain. — The Hebrew gives rather a different sense: "Thou shalt gird thyself with the remainder of wrath." Even after thou hast sent this signal destruction upon Sennacherib and his army, thou wilt continue to pursue the remnant of the persecutors of thy people; their wrath shall be the cause of the excitement of thy justice to destroy them. As a man girds himself with his girdle, that he may the better perform his work, so thou wilt gird thyself with wrath, that thou mayest destroy thy enemies. A good maxim has been taken from this verse: "God often so counterworks the evil designs of men against his cause and followers, that it turns out to their advantage and his glory; nor does he permit them to go to the extent of what they have purposed, and of what they are able to perform. He suffers them to do some mischief, but not all they would or can do." But how different is the reading of the Vulgate! Quoniam cogitatio hominis confitebitur tibi: et reliquiae cogitationis diem festum agent tibi: "The thought of man shall praise thee; and the remains of thought shall celebrate a feast day to thee." The Septuagint and the AEthiopic have understood the text in the same way. Some translate thus: "Certainly, the ferocity of the man (Sennacherib) shall praise thee: and thou shalt gird thyself with the spoils of the furious." The spoils of this great army shall be a booty for thy people. Probably this is the true notion of the place. The old Psalter renders it thus: For thoght of man sal schrife (confess) to the, and levyngs (remains) of thoght a feste day till the sal wirk. The paraphrase is curious, of which this is the substance: "When man forsakes perfitly his synne, and sithen (afterwards) rightwisness werks; it is a feste day; whenne the conscience is clered, and makes feste with the swetnes of goddes lufe, restand fra besynes of any creatur in erth: Than is God at hame with his spouse dwelland."
