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Psalm 77

God’s Mighty Deeds Recalled

To the leader: according to Jeduthun. Of Asaph. A Psalm.

I cry aloud to God,

aloud to God, that he may hear me.

In the day of my trouble I seek the Lord;

in the night my hand is stretched out without wearying;

my soul refuses to be comforted.

I think of God, and I moan;

I meditate, and my spirit faints. Selah

You keep my eyelids from closing;

I am so troubled that I cannot speak.

I consider the days of old,

and remember the years of long ago.

I commune with my heart in the night;

I meditate and search my spirit:

“Will the Lord spurn forever,

and never again be favorable?

Has his steadfast love ceased forever?

Are his promises at an end for all time?

Has God forgotten to be gracious?

Has he in anger shut up his compassion?” Selah

And I say, “It is my grief

that the right hand of the Most High has changed.”

I will call to mind the deeds of the L ord;

I will remember your wonders of old.

I will meditate on all your work,

and muse on your mighty deeds.

Your way, O God, is holy.

What god is so great as our God?

You are the God who works wonders;

you have displayed your might among the peoples.

With your strong arm you redeemed your people,

the descendants of Jacob and Joseph. Selah

When the waters saw you, O God,

when the waters saw you, they were afraid;

the very deep trembled.

The clouds poured out water;

the skies thundered;

your arrows flashed on every side.

The crash of your thunder was in the whirlwind;

your lightnings lit up the world;

the earth trembled and shook.

Your way was through the sea,

your path, through the mighty waters;

yet your footprints were unseen.

You led your people like a flock

by the hand of Moses and Aaron.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

1. My voice came to God, and I cried. This is not a mere complaint, as some interpreters explain it, denoting the surprise which the people of God felt in finding that he who hitherto had been accustomed to grant their requests shut his ears to them, and was called upon in vain. It appears more probable that the prophet either speaks of the present feeling of his mind, or else calls to remembrance how he had experienced that God was inclined and ready to hear his prayers. There can be no doubt that he describes the greatness of the sorrow with which he was afflicted; and, in nay opinion, he denotes a continued act both by the past and the future tenses of the verbs. In the first place, he declares that he did not foolishly rend the air with his cries, like many who pour forth bitter cries without measure and at random under their sorrows; but that he addressed his speech to God when necessity constrained him to cry. The copula and, which is joined to the verb cried, should be resolved into the adverb of time when, in this way, When I cried my voice came to God At the same time, he also shows, that although he had been constrained often to reiterate his cries, he had not given over persevering in prayer. What is added immediately after is intended for the confirmation of his faith: And he heard me. The copula and, as in many other places, is here put instead of the causal adverb for. The meaning is, that he encouraged himself to cry to God, from the consideration that it was God’s usual manner to show his favor and mercy towards him.

2. I sought the Lord in the day of my trouble. In this verse he expresses more distinctly the grievous and hard oppression to which the Church was at that time subjected. There is, however, some ambiguity in the words. The Hebrew word יד, yad, which I have translated hand, is sometimes taken metaphorically for a wound; and, therefore, many interpreters elicit this sense, My wound ran in the night, and ceased not, ²⁸⁶²⁸⁶ This is the rendering in our English Bible, which Dr Adam Clarke pronounces to be “a most unaccountable translation.” The reading of the margin, however, “my hand,” favours the sense given by our Author. that is to say, My wound was not so purified from ulcerous matter as that the running from it was made to stop. But; I rather take the word in its ordinary signification, which is hand, because the verb נגרה, niggera, which he uses, signifies not only to run as a sore does, but also to be stretched forth or extended. ²⁸⁷²⁸⁷ This is the translation adopted by many critics, and it appears to be the true signification of the passage. Thus Symmachus’ version is, ἡ χειρ μου νυκτοςἐκτετατο διηνεκως, “my hand was stretched out by night continually;” and, in like manner, Jerome, “Manus mea nocte extenditur, et non quiescit.” Parkhurst renders the verse thus: “In the day of my trouble I sought the Lord; my hand was stretched out by night and ceased not,” or, “without interruption.” With this agree the versions of Horsley, Mant, Fry, Adam Clarke, Walford, and others. The stretching out of the hand was an usual gesture in prayer. Instead of ידי, the Chaldee reads עיני, “mine eye trickled down,” which Archbishop Secker and Green think likely to be the true reading. Now, when he affirms that he sought the Lord in the day of his trouble, and that his hands were stretched out to him in the night season, this denotes that prayer was his continual exercise, — that his heart was so earnestly and unweariedly engaged in that exercise, that he could not desist from it. In the concluding sentence of the verse the adversative particle although is to be supplied; and thus the meaning will be, that although the prophet found no solace and no alleviation of the bitterness of his grief, he still continued to stretch forth his hands to God. In this manner it becomes us to wrestle against despair, in order that our sorrow, although it may seem to be incurable, may not shut our mouths, and keep us from pouring out our prayers before God.

3. I will remember God, and will be troubled. The Psalmist here employs a variety of expressions to set forth the vehemence of his grief, and, at the same time, the greatness of his affliction. He complains that what constituted the only remedy for allaying his sorrow became to him a source of disquietude. It may, indeed, seem strange that the minds of true believers should be troubled by remembering God. But the meaning of the inspired writer simply is, that although he thought upon God his distress of mind was not removed. It no doubt often happens that the remembrance of God in the time of adversity aggravates the anguish and trouble of the godly, as, for example, when they entertain the thought that he is angry with them. The prophet, however, does not mean that his heart was thrown into new distress and disquietude whenever God was brought to his recollection: he only laments that no consolation proceeded from God to afford him relief; and this is a trial which it is very hard to bear. It is not surprising to see the wicked racked with dreadful mental agony; for, since their great object and endeavor is to depart from God, they must suffer the punishment which they deserve, on account of their rebellion against him. But when the remembrance of God, from which we seek to draw consolation for mitigating our calamities, does not afford repose or tranquillity to our minds, we are ready to think that he is sporting with us. We are nevertheless taught from this passage, that however much we may experience of fretting, sorrow, and disquietude, we must persevere in calling upon God even in the midst of all these impediments.

²⁸⁶ This is the rendering in our English Bible, which Dr Adam Clarke pronounces to be “a most unaccountable translation.” The reading of the margin, however, “my hand,” favours the sense given by our Author.

²⁸⁷ This is the translation adopted by many critics, and it appears to be the true signification of the passage. Thus Symmachus’ version is, ἡ χειρ μου νυκτοςἐκτετατο διηνεκως, “my hand was stretched out by night continually;” and, in like manner, Jerome, “Manus mea nocte extenditur, et non quiescit.” Parkhurst renders the verse thus: “In the day of my trouble I sought the Lord; my hand was stretched out by night and ceased not,” or, “without interruption.” With this agree the versions of Horsley, Mant, Fry, Adam Clarke, Walford, and others. The stretching out of the hand was an usual gesture in prayer. Instead of ידי, the Chaldee reads עיני, “mine eye trickled down,” which Archbishop Secker and Green think likely to be the true reading.