Verse-by-Verse Bible Commentary
Psalms 76:11

Clarke's Commentary

Verse Psalms 76:11. Vow, and pay unto the Lord — Bind yourselves to him, and forget not your obligations.

Let all that be round about him — All the neighbouring nations, who shall see God's judgments against his enemies, should

Bring presents unto him — Give him that homage which is due unto him.

That ought to be feared. — למורא lammora, "to the terrible One;" lest they be consumed as the Assyrians have been.

Bridgeway Bible Commentary

Psalms 75-76 Exalting God, not self

In a psalm designed for use in public worship, the congregation begins by thanking God for all his mighty deeds (75:1). A singer representing God replies that even when conditions in the world look hopeless, God is still in control. He will intervene when he sees fit (2-3). Therefore, the wicked should not be proud or stubborn like an ox that struggles against its master (4-5). The only exaltation that matters is that which comes from God. The opinions of people mean nothing (6-7). Punishment also comes from God, and the wicked will drink his cup of anger to the last drop (8).
The leader of the congregation then responds on the people’s behalf. He gives the assurance that they will always remain loyal to their God and will cooperate with him in doing good and opposing evil (9-10).
In the next psalm God is again praised, this time for some great deliverance in saving Jerusalem from an enemy (76:1-3). His glory, majesty and power are seen in the decisive way he crushed the enemy (4-6). The one who defends Jerusalem is also Lord of the universe. Nothing can stand before him. His power is absolute in the heavens and on the earth (7-9).
Angry rebellion against God is turned into a source of praise to him, for his triumph brings glory to his name. Since God will be glorified whether people submit or rebel, they will do well to bring glory to him willingly by offering true and humble worship (10-12).

Coffman's Commentaries on the Bible

"Surely the wrath of man shall praise thee: The residue of wrath shalt thou gird upon thee. Vow, and pay unto Jehovah your God: Let all that are round about him bring presents unto him that ought to be feared. He will cut off the spirit of princes: He is terrible to the kings of the earth."

Here again we have echoes of that judgment scene in Revelation 6:12-17, where the kings of the earth are seen crying for the rocks and the mountains to fall upon them and hide them from The Lamb and from Him that sitteth upon the throne.

"Surely the wrath of man shall praise thee" We have chosen this as an appropriate title of this whole psalm. Sennacherib was angry against God's people; but that vicious anger exhibited by his deployment of an arrogant and blasphemous army against Jerusalem surely `praised God' in its total destruction. It is always thus in history.

Pharaoh was angry with God's people and decided to exterminate all of them, by his edict commanding the destruction of all male children in the Nile River. Did that anger praise God? Indeed! Pharaoh's edict did not destroy God's people; it only bounced the infant Moses out of the River and into the lap of Pharaoh's daughter, from which position Moses eventually delivered God's people, destroying Pharaoh and all his host in the process. Thousands of other examples of the same phenomenon might be cited.

"The residue of wrath shalt thou gird upon thee" This makes much more sense if the marginal reading is used. "The remainder of wrath shalt thou restrain."

"Vow, and pay unto Jehovah your God" The blessing of God upon his people and his protection of them against every enemy carries with it a reciprocal behavior pattern that is also binding upon Christians today. In order for the soul of redeemed persons to grow in the likeness of the Saviour, it is absolutely necessary that they should heed the admonition, "Freely ye have received; freely give." A stingy, penurious Christian is a contradiction of terms.

Kidner pointed out that not only are God's followers commanded to give (in the first part of this little paragraph); "But in the second half the surrounding world also are summonsed to pay tribute to the True God, who alone should be feared."Derek Kidner, op. cit., p. 176.

The great lesson of this psalm, according to McCaw, is that the mighty victory over the most terrible army on earth in a single night, accomplished by a single word upon the lips of the Lord, "Should be seen as the pledge and foretaste of God's ultimate subjection of the entire world to do his will."The New Bible Commentary, Revised, p. 499.

Barnes' Notes on the Whole Bible

vow, and pay unto the Lord your God - That is, Pay your vows, or sacredly observe them. On the word “vow,” see the notes at Psalms 22:25. Compare Psalms 50:14; Psalms 56:12; Psalms 66:13. The word refers to a voluntary promise made to God.

Let all that be round about him - All that worship him, or that profess to honor him.

Bring presents - Bring gifts or offerings; things expressive of gratitude and homage. See the notes at Psalms 45:12. Compare Isaiah 16:1, note; Isaiah 18:7, note; Isaiah 60:5, note.

Unto him that ought to be feared - Margin, “to fear.” The meaning would be well expressed by the word dread; “to the Dread One.” It was not to inspire fear that the presents were to be brought; but they were to be brought to One who had shown that he was the proper object of dread or reverence.

Calvin's Commentary on the Bible

11.Vow and pay to Jehovah your God. The faithful are now exhorted to the exercise of gratitude. As under the law the custom prevailed among the Jews of vowing sacrifices for singular blessings which God had conferred upon them, by which they solemnly acknowledged that their safety depended solely upon him, and that to him they were entirely indebted for it, they are called anew to engage in this exercise of religion; and by the word pay it is intended to inculcate steadfastness, — to teach them that they should not make merely a sudden and inconsiderate acknowledgement, but that they should also testify at all times that the remembrance of their deliverance was deeply fixed in their hearts. Their most important business, no doubt, was seriously to reflect with themselves that God was the author of their salvation; but still it is to be observed, that the solemn profession of religion, by which every man stimulates not only himself but also others to the performance of their duty, is far from being superfluous. In the second clause, those addressed seem to be the neighboring nations; as if it had been said, that such a special manifestation of the goodness of God was worthy of being celebrated even by foreign and uncircumcised nations. ⁽²⁸²⁾ But it appears to me, that the sense most agreeable to the context is, that these words are addressed either to the Levites or to all the posterity of Abraham, both of whom are not improperly said to be round about God, both because the tabernacle was pitched in the midst of the camp so long as the Israelites traveled in the wilderness, and also because the resting-place assigned for the ark was mount Zion, whither the people were accustomed to resort from all the surrounding parts of the country. And the Levites had intrusted to them the charge of the temple, and were appointed to keep watch and ward round about it. The word למורא , lammora, is referred to God by the majority of interpreters, and they translate it terrible. The term fear is, however, sometimes taken in a passive sense for God himself. ⁽²⁸³⁾ If it is applied to the Gentiles and to irreligious men, ⁽²⁸⁴⁾ the sense will be, that they shall be tributaries to God; because, being stricken with fear, they shall no longer dare to offer him any resistance. But it is more probable that this word has a reference to God, whom the prophet justly declares to be worthy of being feared, after having given such a remarkable proof of his power.

(282) This is Kimchi’s interpretation: He understands by “those round about God,” the nations near the land of Israel, and so near God.

(283) In this sense it is employed in Genesis 31:53, “And Jacob sware by the Fear of his father Isaac.”

(284) If it is thus applied, the reading will be, “Let all those who are round about him bring presents on account of fear.”

Smith's Bible Commentary

Psalms 76:1-12

Psalms 76:1-12 :

In Judah is God known: his name is great in Israel ( Psalms 76:1 ).

Judah, of course, was the southern kingdom. Israel was the northern kingdom.

In Salem also is his tabernacle [that would be Jerusalem], and his dwelling place in mount Zion. And there brake he the arrows of the bow, the shield, and the sword, and the battle. Thou art more glorious and excellent than the mountains of prey. The stout-hearted are spoiled, they have slept their sleep: and none of the men of might have found their hands. At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep. Thou, even thou, are to be feared: and who may stand in thy sight when once you are angry? Thou did cause judgment to be heard from heaven; and the earth feared, and was still, When God arose to judgment, to save the meek of the earth. Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain. Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared. He shall cut off the spirit of the princes: he is awesome to the kings of the eaRuth ( Psalms 76:2-12 ). "

Dr. Constable's Expository Notes

Psalms 76

In this psalm of declarative praise, Asaph praised God for His power. He had destroyed the wicked and delivered the godly. Therefore the leaders of His people should follow Him faithfully. The psalm is in the form of a victory hymn, though it may not refer to one particular victory in Israel’s history.

Dr. Constable's Expository Notes

3. The fearful character of God’s judgments 76:11-12

Since God is such a fearful Judge, His people should be careful to pay the gifts they vow to give Him. Leaders should fear Him and submit to His authority rather than rebelling against Him.

An appreciation of God’s power can and should produce submission and worship in those who can benefit or suffer from His judgment.

Gill's Exposition of the Whole Bible

Vow, and pay unto the Lord your God,.... Not monastic vows, which the Papists would infer from these and such like words; nor ceremonial ones, but spiritual sacrifices of praise and thanksgiving, such as men sometimes make in times of distress, or when delivered,

Psalms 66:13 and which when vowed ought to be paid, Ecclesiastes 5:4, not to creatures, angels, or saints, but to God, from whom the mercy desired must be expected, and from whence it comes,

Psalms 50:14, these words are an address to such who were delivered from wrath, either of God or man:

let all that be round about him; who surround the throne of his grace, gather together in his house to attend his word and ordinances, who are his servants, and constantly and faithfully adhere to him; among whom he grants his presence, they are near to him, and he to them. It is a periphrasis of the assembly of the saints; see Psalms 89:7. The Targum is,

"all ye that dwell round about his sanctuary;''

the allusion is to the situation of the camp of Israel, and the tabernacle in the wilderness, Numbers 2:1 compare with this Revelation 4:4,

bring presents unto him that ought to be feared, or "to the fear" f, which is one of the names of God; see Genesis 31:42 and who is and ought to be the object of the fear and reverence of men; the "presents", to be brought to him are the sacrifices of prayer and praise, yea, the whole persons, the souls and bodies, of men; see Psalms 72:10, compare with this 2 Chronicles 32:22. The Targum is,

"let them bring offerings into the house of the sanctuary of the terrible One;''

of him that is to be feared, with a godly fear by good men, and to be dreaded by evil men, as follows.

f למורא "ad verb terrori, timori", Vatsblus; "numini", De Dieu, "venerando et timendo huic numini", Michaelis; so Ainsworth.

Henry's Complete Commentary on the Bible

      7 Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry?   8 Thou didst cause judgment to be heard from heaven; the earth feared, and was still,   9 When God arose to judgment, to save all the meek of the earth. Selah.   10 Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.   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.   12 He shall cut off the spirit of princes: he is terrible to the kings of the earth.

      This glorious victory with which God had graced and blessed his church is here made to speak three things:--

      I. Terror to God's enemies (Psalms 76:7-9; Psalms 76:7-9): "Thou, even thou, art to be feared; thy majesty is to be reverenced, thy sovereignty to be submitted to, and thy justice to be dreaded by those that have offended thee." Let all the world learn by this event to stand in awe of the great God. 1. Let all be afraid of his wrath against the daring impiety of sinners: Who may stand in thy sight from the minute that thou art angry? If God be a consuming fire, how can chaff and stubble stand before him, though his anger be kindled but a little?Psalms 2:12. 2. Let all be afraid of his jealousy for oppressed innocency and the injured cause of his own people: "Thou didst cause judgment to be heard from heaven, then when thou didst arise to save all the meek of the earth (Psalms 76:8; Psalms 76:9); and then the earth feared and was still, waiting what would be the issue of those glorious appearances of thine." Note, (1.) God's people are the meek of the earth (Zechariah 2:3), the quiet in the land (Psalms 35:20), that can bear any wrong, but do none. (2.) Though the meek of the earth are by their meekness exposed to injury, yet God will, sooner or later, appear for their salvation, and plead their cause. (3.) When God comes to save all the meek of the earth, he will cause judgment to be heard from heaven; he will make the world know that he is angry at the oppressors of his people, and takes what is done against them as done against himself. The righteous God long seems to keep silence, yet, sooner or later, he will make judgment to be heard. (4.) When God is speaking judgment from heaven it is time for the earth to compose itself into an awful and reverent silence: The earth feared and was still, as silence is made by proclamation when the court sits. Be still and know that I am God,Psalms 46:10. Be silent, O all flesh! before the Lord, for he is raised up to judgment, Zechariah 2:13. Those that suppose this psalm to have been penned upon the occasion of the routing of Sennacherib's army take it for granted that the descent of the destroying angel, who did the execution, was accompanied with thunder, by which God caused judgment to be heard from heaven, and that the earth feared (that is, there was an earthquake), but it was soon over. But this is altogether uncertain.

      II. Comfort to God's people, Psalms 76:10; Psalms 76:10. We live in a very angry provoking world; we often feel much, and are apt to fear more, from the wrath of man, which seems boundless. But this is a great comfort to us, 1. That as far as God permits the wrath of man to break forth at any time he will make it turn to his praise, will bring honour to himself and serve his own purposes by it: Surely the wrath of man shall praise thee, not only by the checks given to it, when it shall be forced to confess its own impotency, but even by the liberty given to it for a time. The hardships which God's people suffer by the wrath of their enemies are made to redound to the glory of God and his grace; and the more the heathen rage and plot against the Lord and his anointed the more will God be praised for setting his King upon his holy hill of Zion in spite of them, Psalms 2:1; Psalms 2:6. When the heavenly hosts make this the matter of their thanksgiving-song that God has taken to himself his great power and has reigned, though the nations were angry (Revelation 11:17; Revelation 11:18), then the wrath of man adds lustre to the praises of God. 2. That what will not turn to his praise shall not be suffered to break out: The remainder of wrath shalt thou restrain. Men must never permit sin, because they cannot check it when they will; but God can. He can set bounds to the wrath of man, as he does to the raging sea. Hitherto it shall come and no further; here shall its proud waves be stayed. God restrained the remainder of Sennacherib's rage, for he put a hook in his nose and a bridle in his jaws (Isaiah 37:29); and, though he permitted him to talk big, he restrained him from doing what he designed.

      III. Duty to all, Psalms 76:11; Psalms 76:12. Let all submit themselves to this great God and become his loyal subjects. Observe, 1. The duty required of us all, all that are about him, that have any dependence upon him or any occasion to approach to him; and who is there that has not? We are therefore every one of us commanded to do our homage to the King of kings: Vow and pay; that is, take an oath of allegiance to him and make conscience of keeping it. Vow to be his, and pay what you vow. Bind your souls with a bond to him (for that is the nature of a vow), and then live up to the obligations you have laid upon yourselves; for better it is not to vow than to vow and not to pay. And, having taken him for our King, let us bring presents to him, as subjects to their sovereign, 1 Samuel 10:27. Send you the lamb to the ruler of the land,Isaiah 16:1. Not that God needs any present we can bring, or can be benefited by it; but thus we must give him honour and own that we have our all from him. Our prayers and praises, and especially our hearts, are the presents we should bring to the Lord our God. 2. The reasons to enforce this duty: Render to all their due, fear to whom fear is due; and is it not due to God? Yes; (1.) He ought to be feared: He is the fear (so the word is); his name is glorious and fearful,; and he is the proper object of our fear; with him is terrible majesty. The God of Abraham is called the fear of Isaac (Genesis 31:42), and we are commanded to make him our fear,Isaiah 8:13. When we bring presents to him we must have an eye to him as greatly to be feared; for he is terrible in his holy places. (2.) He will be feared, even by those who think it their own sole prerogative to be feared (Psalms 76:12; Psalms 76:12): He shall cut off the spirit of princes; he shall slip it off as 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 those that are most daring and make them heartless; for he is, or will be, terrible to the kings of the earth; and sooner or later, if they be not so wise as to submit themselves to him, he will force them to call in vain to rocks and mountains to fall on them and hide them from his wrath,Revelation 6:16. Since there is no contending with God, it is as much our wisdom as it is our duty to submit to him.