Exegetical and Hermeneutical Commentary of Psalms 76:10
Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.
10. the wrath of man shall praise thee ] All rebellion against God’s will must in the end redound to God’s glory: it serves to set His sovereignty in a clearer light (Exo 9:16). Excellently the P.B.V., ‘shall turn to thy praise.’
the remainder of wrath shalt thou restrain ] All that will not submit shall be subdued. The sense is good, but it is very doubtful if the verb can bear this meaning. Hence R.V., The residue of wrath shalt thou gird upon thee. But whose wrath is meant? Surely it cannot be God’s wrath, with which He girds Himself to complete the destruction of the foe, for the reference of wrath in the two clauses of the verse to different persons is awkward, and it is difficult to see what can be meant by the residue of God’s wrath. Rather it must be, as in the preceding line, man’s wrath that is meant. God girds on Himself as an ornament the last futile efforts of human wrath, turning them to His own honour: or girds them on as a sword, making the wrath of His enemies to minister to their final discomfiture. Cp. Isa 33:11, “Your spirit (i.e. wrath) is a fire which shall devour you.” The peculiar rendering of the LXX, “shall keep festival unto thee,” may however point to a different reading, meaning, shall honour thee. The P.B.V. ‘the fierceness of them ’ is a misprint for of other, the original rendering of the Great Bible. See Driver, Par. Psalter, p. xviii.
Fuente: The Cambridge Bible for Schools and Colleges
10 12. The lessons of judgement.
Fuente: The Cambridge Bible for Schools and Colleges
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 Isa 10:5-7); thus he employed Cyrus to execute his counsel Isa 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 – she‘eryth – means properly part; what remains, especially after a defeat or slaughter – the survivors of a battle, Jer 11:23; Jer 44:14; Mic 7:18; Zep 2:7. Gesenius renders it here (Lexicon) extreme wrath, retained even in extremity. The Septuagint, 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 – chagar – means literally to bind around; to gird; to gird up, as of a garment or sword that is girded on, 1Sa 17:39; 1Sa 25:13; Psa 45:3; or sackcloth, Isa 15:3; Jer 49:3. The Septuagint renders this, and the remainder of wrath shall make a feast to thee, 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 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.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The wrath of man shall praise thee; the blasphemous speeches and furious attempts of thine enemies shall serve thy glory, and cause thy people and others to praise and magnify thee for that admirable wisdom, and power, and faithfulness, and goodness which thou shalt discover upon that occasion.
The remainder of wrath shalt thou restrain; thou shalt prevent and disappoint the succeeding malicious designs of thine enemies, who will meditate revenge for those shameful and terrible overthrows. Or,
the remainder of wrath thou shalt gird thyself with, i.e. put it on as an ornament, which the girdle was; thou shalt adorn thyself with it, as a conqueror doth with the spoils of his enemies.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Man’s wrath praises God byits futility before His power.
restrainor, “gird”;that is, Thyself, as with a sword, with which to destroy, or as anornament to Thy praise.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole 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 Isa 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 Ro 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 Re 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
Ps 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 Ps 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 Isa 49:17.
d “res duum irarum accinges”, Pagninus, Montanus, Vatablus, Piscator, Gejerus. e “Reliquo indignationum accinges te”, so some in Vatablus; “residuo irarum accinges te”, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
The fact that has just been experienced is substantiated in Psa 76:10 from a universal truth, which has therein become outwardly manifest. The rage of men shall praise Thee, i.e., must ultimately redound to Thy glory, inasmuch as to Thee, namely ( Psa 76:1 as to syntax like Psa 73:3), there always remains a , i.e., a still unexhausted remainder, and that not merely of , but of , with which Thou canst gird, i.e., arm, Thyself against such human rage, in order to quench it. is the infinite store of wrath still available to God after human rage has done its utmost. Or perhaps still better, and more fully answering to the notion of : it is the store of the infinite fulness of wrath which still remains on the side of God after human rage ( ) has spent itself, when God calmly, and laughing (Psa 2:4), allows the Titans to do as they please, and which is now being poured out. In connection with the interpretation: with the remainder of the fury (of hostile men) wilt Thou gird Thyself, i.e., it serves Thee only as an ornament (Hupfeld), the alternation of and is left unexplained, and is alienated from its martial sense (Isa 59:17; Isa 51:9, Wisd. 5:21 [20]), which is required by the context. Ewald, like the lxx, reads , , in connection with which, apart from the high-sounding expression, ( ) must denote the remainder of malignity that is suddenly converted into its opposite; and one does not see why what Psa 76:11 says concerning rage is here limited to its remainder. Such an inexhaustiveness in the divine wrath-power has been shown in what has just recently been experienced. Thus, then, are those who belong to the people of God to vow and pay, i.e., (inasmuch as the preponderance falls upon the second imperative) to pay their vows; and all who are round about Him, i.e., all the peoples dwelling round about Him and His people ( , the subject to what follows, in accordance with which it is also accented), are to bring offerings (Psa 68:30) to God, who is , i.e., the sum of all that is awe-inspiring. Thus is He called in Isa 8:13; the summons accords with Isaiah’s prediction, according to which, in consequence of Jahve’s deed of judgment upon Assyria, Aethiopia presents himself to Him as an offering (Isa 18:1-7), and with the fulfilment in 2Ch 32:23. Just so does v. 13 a resemble the language of Isaiah; cf. Isa 25:1-12; Isa 33:1; Isa 18:5: God treats the snorting of the princes, i.e., despots, as the vine-dresser does the wild shoots or branches of the vine-stock: He lops it, He cuts it off, so that it is altogether ineffectual. It is the figure that is sketched by Joe 3:13, then filled in by Isaiah, and embodied as a vision in Rev 14:17-20, which is here indicated. God puts an end to the defiant, arrogant bearing of the tyrants of the earth, and becomes at last the feared of all the kings of the earth – all kingdoms finally becomes God’s and His Christ’s.
Fuente: Keil & Delitzsch Commentary on the Old Testament
10. Surely the wrath of men shall praise thee. Some understand these words as denoting, that after these enemies shall have submitted to God, they will yield to him the praise of the victory; being constrained to acknowledge that they have been subdued by his mighty hand. Others elicit a more refined sense, That when God stirs up the wicked, and impels their fury, he in this way affords a most illustrious display of his own glory; even as he is said to have stirred up the heart of Pharaoh for this very purpose, (Exo 14:4; Rom 9:17.) Understood in this sense, the text no doubt contains a profitable doctrine, but this being, I am afraid, too refined an explanation, I prefer considering the meaning simply to be, that although at first the rage of the enemies of God and his Church may throw all things into confusion, and, as it were, envelop them in darkness, yet all will at length redound to his praise; for the issue will make it manifest, that, whatever they may contrive and attempt, they cannot in any degree prevail against him. The concluding part of the verse, The remainder of wrath thou wilt restrain, may also be interpreted in two ways. As the word חגר , chagar, signifies to gird, some supply the pronoun thee, and give this sense, All the enemies of the Church are not yet overthrown; but thou, O God! wilt gird thyself to destroy those of them who remain. The other interpretation is, however, the more simple., which is, that although these enemies might not cease to breathe forth their cruelty, yet God would effectually restrain them, and prevent them from succeeding in the accomplishment of their enterprises. (281) Perhaps, also, it would not be unsuitable to explain the verb thus, Thou wilt gather into a bundle, as we say in French, “ Tu trousseras,” i.e., Thou wilt truss or pack up. Let us therefore learn, while the wicked would involve in obscurity and doubt the providence of God, to wait patiently until he glorify himself by bringing about a happier state of things, and trample under foot their infatuated presumption, to their shame and confusion. But if new troubles arise from time to time, let us remember that it is his proper office to restrain the remainder of the wrath of the wicked, that they may not proceed to greater lengths. Meanwhile, let us not be surprised if we observe fresh outrages every now and then springing forth; for, even to the end of the world, Satan will always have partisans or agents, whom he will urge forward to molest the children of God.
(281) Hammond’s statement of these two interpretations is clear and full. It is as follows: — “What תחגור [which Calvin renders, thou wilt restrain ] signifies here, is not agreed among the interpreters, the word signifying 1. to gird, and, 2. to restrain In the notion of restraining, it will have a very commodious sense, applied to Sennacherib, to whom this psalm belongs. For, as by the slaughter of the one hundred and eighty-five thousand in his army he was forced to depart, and dwell at Nineveh, 2Kg 19:36; so, after his return thither, there are some remainders of his wrath on the Jews that dwelt there. We may see it, Tob 1:18, ‘If the king Sennacherib had slain any, when he was come and fled from Judea, I buried them privily, (for in his wrath he killed many,’) etc. This was the gleanings of his wrath, and this was ‘restrained’ by God; for he soon falls by the hands of his sons, Adrammelech and Sharezer, ‘as he was worshipping in the house of Nisroch his god,’ 2Kg 19:37. And to this sense Kimchi interprets it, ‘Thou shalt so repress the malice of our enemies, that the other nations shall not dare to fight against us;’ so likewise Aben Ezra. And thus it must be, if ‘the remainder of wrath’ be ‘man’s wrath,’ as the former part of the verse inclines it, ‘Surely the wrath of man,’ etc. But חגר, in the primary notion, signifies girding or putting on, arraying oneself Girding, we know, signifies putting on, and is applied to garments, ornaments, arms: חגור, ‘Gird thy sword upon thy thigh,’ Psa 45:3, and frequently elsewhere; and so ‘girding with gladness,’ is putting on festival ornaments. And in like manner here, in a poetical phrase, ‘Thou shalt gird on the remainder of wrath,’ parallel to ‘putting on the garments of vengeance for clothing,’ Isa 59:17, will signify God’s adorning and setting out himself by the exercise of his vengeance, vulgarly expressed by his wrath, and the word חמת, wrath, most fitly used with reference on חמת, the wrath of man, in the beginning of the verse. Man ’ s wrath is the violence, and rage, and blasphemy of the oppressor, upon the meek or poor man foregoing. This begins, goes foremost, in provoking God; and then שארית, the remnant, or second part of wrath, is still behind for God; and with that he girds himself, i e. , sets himself out illustriously and dreadfully, as with an ornament, and as with an hostile preparation in the eyes of men. And so in this sense also it is agreeable to the context… In either sense, the parts of this verse are perfectly answerable the one to the other. To this latter rendering of תחגור, the Chaldee inclines us, paraphrasing it by, ‘Thou hast girded on, or prepared, or made ready, the remainder of fury, (meaning by God’s fury,) for the destroying of the nations.’”
Fuente: Calvin’s Complete Commentary
(10) Surely.The text of this verse as it stands is unintelligible
Surely the wrath of man shall praise Thee;
The residue of wrath Thou shalt gird Thyself with.
But the LXX. and Vulg. suggest the necessary emendation
Surely the wrath of man shall praise Thee,
And the residue of wraths do Thee honour,
where the residue of wrath, like Virgils reliqui Danaum (n. 1:30), means those that escape the enemies rage, i.e., the Israelites. Possibly we should render, and those who remain from their wrath shall celebrate a festival, since the suggested emendation is the word used in that sense. And we must therefore think of the escape of Israel from Egypt (see above), and the festival which was so repeatedly announced to Pharaoh, as the purpose of their exodus. (See Burgess, Notes on the Hebrew Psalms.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. The wrath of man shall praise thee As furnishing an occasion for the display of the divine character and attributes in delivering his people and punishing sin, and hence the increased praises of the triumphant righteous. So of Pharaoh, Exo 9:16, and chaps, 14 and 15.
Remainder of wrath A passage much tortured by interpreters. Is the wrath of man, or of God, here intended? This depends upon the signification of the word , ( hhagar,) rendered restrain in the common version. Its literal and usual sense is, to gird on, to bind. In this sense God is supposed to gird on the remainder of his wrath, not required for the present judgment, in order to new and further vengeance upon his enemies. But this certainly would not be , “the wrath of man,” which is the subject, and most literally defined. The word admits the sense of “restrain,” and the connexion requires it. Furst, though proposing another reading of the text, derives the sense “restrain” from the cognate Arabic and Syriac roots, and says, “The signification of to restrain proceeds from to bind,” and renders , the remnant of hostile wrath, which would give what we conceive to be the exact idea. So Phillips: “The word may denote girding in the sense of restraining.” Calvin: “More simple is the interpretation, that although the enemies cease not to breathe cruelty, yet shalt thou impede and restrain them, that they shall not be able to bring their attempts to pass.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 76:10. Surely the wrath of man shall praise thee, &c. This alludes to the insolent menaces of the Assyrians, and their disgraceful defeat. It seems probable from the two foregoing verses, that mighty thunderings preceded the destruction of the Assyrians; When God arose to judgment, i.e. sent forth his anger to destroy them.
Fuente: Commentary on the Holy Bible by Thomas Coke
This is a most beautiful verse, and contains a most important doctrine indeed. We easily conceive how the Lord can make all his divine perfections to set forth his glory; but when he maketh the very wrath of man and the malice of his enemies to promote that end, and to produce the very reverse of what they intend; this more signally displays the divine hand. We have many illustrious examples in the word of God in proof. The cruelty manifested by the brethren of Joseph, in selling him for a slave, was made by the Lord to minister to his praise, in the preservation of all the house of Jacob; Gen 45:7-8 . So again the wrath of Haman against Mordecai laid the foundation for the Lord’s praise in the ruin of Haman and the exaltation of Mordecai. Est 7:10Est 7:10 . But above all, that glorious instance of the death of Christ, which the malice and wrath of the Jews accomplished, will prove the ground of everlasting praise, from the millions thereby redeemed, to all eternity! Act 2:36 . Hence we should learn, that the Lord will make use of so much of the malice of his and his people’s enemies as shall subserve the purposes of his own glory and their welfare; and the remainder of that wrath, like the waves of the sea, he will keep back. So the Lord said to the proud invader, Isa 37:29 . Reader, never lose sight of this.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 76:10 Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.
Ver. 10. Surely the wrath of man shall praise thee ] As when Sennacherib’s army was destroyed, the Israelites sang praise, yea, the Egyptians built altars, as Isa 19:19 . God by his wisdom ordereth and draweth the blind and brute motions of the worst creatures unto his own honour; as the huntsman doth the rage of the dog to his pleasure; or the mariner the blowing of the wind to his voyage; or the artist, the heat of the fire to his work; or the physician, the bloodthirstiness of the leech to a cure, saith a reverend man.
The remainder of wrath shall thou restrain
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
man. Hebrew. ‘adam. App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 76:10-12
Psa 76:10-12
“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 Rev 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” (Psa 76:10). 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” (Psa 76:10). 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” (Psa 76:11). 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.
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.
E.M. Zerr:
Psa 76:10. The wrath of Pharaoh was suffered to be displayed far enough to give God the opportunity for overcoming it. When that had been accomplished then Pharaoh and his host were overthrown and thus proved that the remainder of wrath shalt thou restrain. This is the thought that is intended to be expressed in Exo 9:16.
Verse 11. Vow and pay meant for them to recognize the duty of sacrificing to God and then of fulfilling the promise to do so. Bring presents refers to an ancient practice between various ranks of persons and is explained at Gen 23:13 and 1Sa 10:27
Psa 76:12. Spirit of princes means the spirit of pride that urged the princes to array themselves against God. The kings who do exalt themselves against the Lord will be made to feel his terror against unrighteousness.
Fuente: Old and New Testaments Restoration Commentary
Surely: Gen 37:18-20, Gen 37:26-28, Gen 50:20, Exo 9:16, Exo 9:17, Exo 15:9-11, Exo 18:11, Dan 3:19, Dan 3:20, Act 4:26-28, Rev 11:18
remainder: Psa 46:6, Psa 65:7, Psa 104:9, Mat 2:13-16, Mat 24:22, Act 12:3-19
Reciprocal: Gen 31:55 – returned Gen 39:20 – the king’s Gen 40:2 – wroth Exo 2:5 – when she Num 22:38 – have I 1Sa 30:2 – slew not 2Sa 3:8 – Abner 1Ki 12:16 – now see 1Ki 22:33 – that they turned 2Ki 19:25 – Hast thou not 2Ki 19:35 – when they arose 2Ch 10:16 – David 2Ch 22:11 – she slew him not Ezr 5:5 – But the eye Ezr 6:6 – be ye far Job 1:12 – only Job 38:11 – but Psa 35:3 – stop Psa 124:3 – their wrath Ecc 3:14 – nothing Isa 7:7 – General Isa 10:12 – when the Lord Isa 27:8 – his rough Isa 37:26 – how I Isa 46:11 – the man Isa 51:13 – where is Dan 2:12 – General Dan 3:29 – because Dan 11:11 – moved Mat 2:19 – Herod Mat 26:5 – Not Mat 27:65 – make Mar 15:26 – the superscription Joh 7:30 – but Joh 7:53 – General Joh 19:22 – What Act 2:23 – being Act 4:28 – to do Act 5:34 – stood Act 16:35 – General Act 18:16 – General Act 25:12 – unto Caesar shalt Act 27:1 – when Rom 9:19 – Why doth Phi 1:12 – rather 2Ti 3:9 – their Phm 1:15 – General Rev 6:6 – and see Rev 9:4 – that they
Fuente: The Treasury of Scripture Knowledge
Psa 76:10. Surely the wrath of man shall praise thee The furious attempts and blasphemous speeches of thine enemies shall serve thy glory, and cause thy people and others to praise and magnify thee for that admirable wisdom, power, faithfulness, and goodness which thou didst discover on that occasion. The remainder of wrath shalt thou restrain Thou shalt prevent and disappoint the succeeding malicious designs of thine enemies, who will meditate revenge for those shameful and terrible overthrows. Or, as the Hebrew may be properly rendered, with the remainder of wrath shalt thou gird thyself; that is, thou shalt put it on as an ornament, which the girdle was; thou shalt adorn thyself with it as a conqueror adorns himself with the spoils of his enemies.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
76:10 Surely the {g} wrath of man shall praise thee: the remainder of wrath shalt thou restrain.
(g) For the end will show that the enemy was able to bring nothing to pass: also you will bridle their rage that they will not accomplish their purpose.