Bible Commentaries
Psalms 77

Introduction

Psalms 77:0

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see “Guide to Good Bible Reading”)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This Psalm is characterized by cohortatives (8). The psalmist is remembering what he did and what YHWH has done in the past.

B. Psalms 77:11-15, Psalms 77:16-20 focus on YHWH's acts of

1. deliverance

2. creation

C. YHWH is the

1. creator

2. warrior

3. sustainer

4. shepherd

D. This Psalm specifically mentions

1. Jacob, Psalms 77:15

2. Joseph, Psalms 77:15

3. Moses, Psalms 77:20

4. Aaron, Psalms 77:20

YHWH's past acts of deliverance and provision seem long ago and far away. Note the series of questions in Psalms 77:7-9.

E. Psalms 77:16-20 are similar in theology and imagery to YHWH as Creator in Psalms 74:13-17. The water imagery could refer to Genesis 1:0 (i.e., creation) or Exodus 14-15 (i.e., the exodus).

Verses 1-6

NASB (UPDATED) TEXT: Psalms 77:1-6 1My voice rises to God, and I will cry aloud; My voice rises to God, and He will hear me. 2In the day of my trouble I sought the Lord; In the night my hand was stretched out without weariness; My soul refused to be comforted. 3When I remember God, then I am disturbed; When I sigh, then my spirit grows faint. Selah. 4You have held my eyelids open; I am so troubled that I cannot speak. 5I have considered the days of old, The years of long ago. 6I will remember my song in the night; I will meditate with my heart, And my spirit ponders:

Psalms 77:1 “My voice rises to God” This phrase with no verb is repeated twice for emphasis. The psalmist has prayed often and intensely but with no peace/result! He trusts YHWH but longs for Him to act as He has in the past on behalf of the covenant people.

▣ “I will cry aloud” This verb (BDB 858, KB 1042, Qal cohortative) is used often in the exodus and wilderness wandering period (cf. Exodus 14:10, Exodus 14:15; Exodus 17:4; Numbers 12:13; Numbers 20:16; Deuteronomy 26:7). It is possible that the description of Psalms 77:16-19 refers to this same period. There was no silent prayer in the ancient world. Reading and prayer were spoken aloud!

▣ “He will hear me” This is both affirmation and request! The rest of this strophe (Psalms 77:1-6) expresses the psalmist's distress at the apparent silence of YHWH.

Psalms 77:2 “In the day of my trouble” This is a recurrent phrase in the Psalms (cf. Psalms 50:15; Psalms 86:7; slightly different phrasing but the same concept in Psalms 91:15; Psalms 107:6, Psalms 107:15).

The use of “day” denotes a period of time, not a specific 24 hour period. See Special Topic: Day (yom).

▣ “In the night my hand was stretched out” Notice that “in the day” of line 1 is parallel to “in the night” of line 2. This was a way of expressing constant (i.e., “without weariness”), around-the-clock prayer (i.e., “hand stretched out”).

Jewish prayer posture was usually

1. standing

2. hands raised

3. eyes open, lifted to heaven

The verb (BDB 620, KB 669, Niphal perfect) is literally “poured out.” NIDOTTE, vol. 3, p. 27, thinks that two aspects of prayer are combined in this verse (cf. Lamentations 2:19).

1. pouring one's heart out to God in prayer

2. lifting/stretching one's hands out to God in prayer

▣ “My soul refused to be comforted” YHWH seemed not to hear and act so the psalmist continued to pray! This is theologically parallel to Habakkuk (i.e., Habakkuk 2:1).

Psalms 77:3 This is a series of three Qal cohortatives. The psalmist could not find peace in prayer. It seemed YHWH's actions in the past (cf. Psalms 77:5) on the covenant people's behalf had changed (cf. Psalms 77:10b).

▣ “Selah” See note at Psalms 3:2. Notice it appears at the end of Psalms 77:3, Psalms 77:9, Psalms 77:15. The NJB and NKJV see its use as closing separate strophes.

Psalms 77:4a This line of poetry is confusing. The psalmist wants to quit praying but YHWH causes (BDB 28, KB 31, Qal perfect) him to keep on. It is possible to interpret this as God allowing him to remain awake so that he can continue to pray. It seems that Psalms 77:4-6 serves as an introduction to the six questions of Psalms 77:7-9 with the possible shocking conclusion of Psalms 77:10!

This first strophe describes the psalmist's acts in detail (as does Psalms 77:11-12). This is a record of the psalmist's theological struggle for more information about God and His will and way for the covenant people. The psalmist sees the obvious disconnect between the past and the present. He cannot understand why!

Psalms 77:6 “I will remember. . .I will meditate. . .ponder” These are three verbs which describe the psalmist's mental actions (cf. Psalms 143:5) from despair (Psalms 77:1-5) and doubt (Psalms 77:7-10). It is not until Psalms 77:11-15, Psalms 77:16-20 that he regains his sense of trust in YHWH's character and actions on Israel's behalf.

Notice three verbs (two the same) reappear in Psalms 77:11-12. Faith takes time and thought! The trustworthiness of revelation and personal experience merge into settled conviction.

▣ “song in the night” Because of Psalms 42:8 this phrase may be an allusion to YHWH's gracious actions which turn into night-time praises (both conscious and unconscious). The psalmist knew days and nights of praise and peace but his current experience was very different.

The UBS Text Project gives three possibilities to the term NASB translates “song” (BDB 618).

1. music - נגינתי (MT, NASB)

2. murmur/meditate - והגיתי (LXX, Peshitta, NJB)

3. sorrow - נוגנתי (NEB)

▣ “my spirit ponders” The verb is literally “searches” (BDB 344, KB 341, Piel imperfect with waw). It is masculine and “spirit” (BDB 924) is feminine. Therefore, it could refer to

1. the psalmist himself

2. God searching him (cf. Psalms 139:1, Psalms 139:23)

Verses 7-10

NASB (UPDATED) TEXT: Psalms 77:7-10 7Will the Lord reject forever? And will He never be favorable again? 8Has His lovingkindness ceased forever? Has His promise come to an end forever? 9Has God forgotten to be gracious, Or has He in anger withdrawn His compassion? Selah. 10Then I said, “It is my grief, That the right hand of the Most High has changed.”

Psalms 77:7-10 This strophe is connected to the psalmist's disturbing prayer of Psalms 77:1-6. He cannot understand. He asks a series of stark, scary questions that seem to question YHWH's covenant promises and unchanging character! These are the most frightening questions in the OT! He apparently does not perceive that the problem might be the sin, idolatry, and covenant faithlessness of the covenant people.

The most distressing aspect to these questions is his false conclusion (i.e., Psalms 77:10)! YHWH has not changed (BDB 1039, KB 1597) but His people have!

Derek Kidner, Tyndale OT Commentaries (pp. 308-309) takes the view that Psalms 77:10 is a positive turning point verse, introducing Psalms 77:11-20. “Selah” appears at the end of Psalms 77:9, which may imply that Psalms 77:10-15 comprise a strophe (cf. NKJV, JPSOA). The tone of the Psalm surely changes at Psalms 77:11-20.

Psalms 77:7-8 Psalms 77:7 and 8 have four words or phrases that describe the psalmist's feeling that YHWH has permanently abandoned Israel.

1. forever, Psalms 77:7 - BDB 761

2. forever, Psalms 77:8 - BDB 664

3. ceased forever (lit. “are at an end”), Psalms 77:8 - BDB 170, KB 197, Qal perfect

4. come to an end, Psalms 77:8 - BDB 189 construct BDB 189

For #1 see Special Topic: Forever ('olam). This repetition shows the fear and doubt of the psalmist.

Psalms 77:8 “lovingkindness” See Special Topic: Lovingkindness (hesed).

Psalms 77:10 “the Most High” This Hebrew title, “Elyon” (BDB 71, see SPECIAL TOPIC: NAMES FOR DEITY) is from the word “high” or “upper.” It was used of God in Genesis 14:18-22; Numbers 24:16; Deuteronomy 32:8 by non-Israelites.

This Psalm uses several different names for Deity.

1. Elohim, Psalms 77:1 (twice), 3, 13,16

2. Adonai, Psalms 77:2, Psalms 77:7 (lit. “my Lord”)

3. Most High, Psalms 77:10

4. Yah, Psalms 77:11 (abbreviation for YHWH)

5. El, Psalms 77:9, Psalms 77:13, Psalms 77:14 (general name for deity in the ANE)

NASB, NRSV“It is my grief” NKJV“It is my anguish” NJB“This is what wounds me” JPSOA“It is my fault” PESHITTA“This is my infirmity”

There is disagreement among modern scholars as to the Hebrew root.

1. חלה, BDB 317 I - “to sicken” (NASB, NRSV, TEV, NET, REB, Peshitta)

2. חלה, BDB 318 II - “to entreat the favor of” (NIV)

3. חלל, BDB 319 - “to pierce” (NJB, UBS Text Project's suggestion, “my being wounded,” p. 333)

Verses 11-15

NASB (UPDATED) TEXT: Psalms 77:11-15 11I shall remember the deeds of the Lord; Surely I will remember Your wonders of old. 12I will meditate on all Your work And muse on Your deeds. 13Your way, O God, is holy; What god is great like our God? 14You are the God who works wonders; You have made known Your strength among the peoples. 15You have by Your power redeemed Your people, The sons of Jacob and Joseph. Selah.

Psalms 77:11-15 The psalmist again tries to focus on YHWH's past acts (cf. Psalms 77:11-12, Psalms 77:14-15). He refocuses on His unchanging, unique character (cf. Psalms 77:13, see SPECIAL TOPIC: MONOTHEISM).

Note the purposeful parallel of the verbs in Psalms 77:11-12 to those of Psalms 77:6.

Psalms 77:11 “wonders” It denotes YHWH's acts of creation and deliverance. See Special Topic: Wonderful Things. The same word (BDB 810) is used in Psalms 77:14 and the same root in Psalms 78:4, Psalms 78:11, Psalms 78:32; Psalms 107:8, Psalms 107:15, Psalms 107:21, Psalms 107:24, Psalms 107:31; Psalms 119:18, Psalms 119:27.

Psalms 77:13 “Your way” The term “way” (BDB 202) speaks of

1. His revelation, cf. Psalms 119:14; Jeremiah 18:15, see SPECIAL TOPIC: TERMS FOR GOD'S REVELATION

2. His characteristic actions (i.e., Psalms 119:3)

▣ “holy” This could refer to

1. God's character

2. God's temple

SPECIAL TOPIC: HOLY

Psalms 77:14-15 Notice the parallelism between Psalms 77:14b and 15a. However, there is a distinction between

1. Your strength among the peoples (i.e., non-Israelites, see Special Topic: YHWH's Eternal Redemptive Plan)

2. Your arm redeemed Your people (i.e., Israelites)

Psalms 77:15 “redeemed” See Special Topic: Ransom/Redeem.

Verses 16-20

NASB (UPDATED) TEXT: Psalms 77:16-20 16The waters saw You, O God; The waters saw You, they were in anguish; The deeps also trembled. 17The clouds poured out water; The skies gave forth a sound; Your arrows flashed here and there. 18The sound of Your thunder was in the whirlwind; The lightnings lit up the world; The earth trembled and shook. 19Your way was in the sea And Your paths in the mighty waters, And Your footprints may not be known. 20You led Your people like a flock By the hand of Moses and Aaron.

Psalms 77:16-20 The psalmist looks backwards to Genesis (cf. Psalms 77:15) and to the Exodus (cf. Psalms 77:20). The God of creation has become the warrior of Israel!

The Psalm does not state the psalmist's final conclusion. Hopefully, his remembrance and meditation on YHWH's person and acts caused him to reject his conclusion/question of Psalms 77:10.

Psalms 77:16 “the waters”

SPECIAL TOPIC: Waters

Psalms 77:20a This phrase is characteristic of Asaph's Psalms (cf. Psalms 74:1; Psalms 78:52,70-76; Psalms 79:13; Psalms 80:2). What a beautiful title (i.e., Shepherd) for the Creator/Redeemer God! He is with us and for us (cf. Psalms 23:0).

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Is this Psalm an individual lament or a national lament?

2. Why are Psalms 77:7-10 so theologically significant??

3. Is Psalms 77:10 a positive message or a negative message?

4. Does this Psalm use imagery from creation or the exodus?