Exegetical and Hermeneutical Commentary of Psalms 76:11
Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.
11. Let Israel pay the vows it made in its hour of peril (Psa 66:13); let the nations that dwell near God’s city and people bring their presents a phrase used only of bringing solemn tribute to God (Psa 68:29; Isa 18:7). “Many,” we read in 2Ch 32:23, “brought gifts unto Jehovah to Jerusalem,” after the great deliverance.
unto him that ought to be feared ] Lit. unto the fear, the same word as in Isa 8:13.
Fuente: The Cambridge Bible for Schools and Colleges
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 Psa 22:25. Compare Psa 50:14; Psa 56:12; Psa 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 Psa 45:12. Compare Isa 16:1, note; Isa 18:7, note; Isa 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 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.] lammora, “to the terrible One;” lest they be consumed as the Assyrians have been.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Vow a sacrifice of thanksgiving; either at this time, for this wonderful deliverance; or hereafter, in all your future straits and troubles. Let this experience encourage you to make such vows to God with confidence of success. But when God hath accepted your vows, and given you the desired deliverance, forget not to pay your vows.
All that be round about him; either,
1. All the tribes of Israel, who have the benefit of this mercy. Or rather,
2. All the neighbouring nations on every side, to whom the fame of this mighty work of God shall come, I advise them for the future, if they love themselves, to cease from all hostilities against God or his people, and to submit themselves to the God of Israel.
Him that ought to be feared; whom though they do not love, yet they see and feel that they have great reason to fear and to seek his favour.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11, 12. Invite homage to such aGod (2Ch 32:23), who can stopthe breath of kings and princes when He wills (Da5:23).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on 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,
Ps 66:13 and which when vowed ought to be paid, Ec 5:4, not to creatures, angels, or saints, but to God, from whom the mercy desired must be expected, and from whence it comes,
Ps 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 Ps 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, Nu 2:1 compare with this Re 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 Ge 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 Ps 72:10, compare with this 2Ch 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 “ad verb terrori, timori”, Vatsblus; “numini”, De Dieu, “venerando et timendo huic numini”, Michaelis; so Ainsworth.
Fuente: John Gill’s Exposition of the Entire 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 Gen 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.”
Fuente: Calvin’s Complete Commentary
(11) Vow, and pay . . .This clause seems to be addressed to the Israelites, the next to the heathen.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Vow, and pay unto the Lord As the fittest return for all his benefits. Psa 116:12-14; Hos 14:2.
Bring presents unto him According to Asiatic custom, taxes and tribute often take the form of presents, which the governors of provinces bring to their sovereign. They are a token of submission and loyalty. Thus, those who “brought no presents to Saul,” refused to acknowledge him as their king. 1Sa 10:27. See Psa 68:29; Psa 72:10. The invasion of Sennacherib had been brought on by Hezekiah’s having cast off the tributary yoke of Assyria, which Ahaz, his father, had wickedly assumed, and, in doing so, had revolted from Jehovah. Hezekiah now exhorts the nation to bring tribute to Jehovah, their only lawful sovereign. 2 Kings 16; 2Ch 28:16-25; Isa 7:1-12.
Round about him That is, the surrounding nations on every side of Judea. Let Jehovah be confessed by them and by all people to be the supreme God. And such should have been the effect of this miracle, especially in regard to Assyria; but it failed, as had also the preaching of Jonah about one hundred years before. To-day men are digging out the buried ruins of Nineveh, the proud capital, from the overlaying mounds of rubbish by which its very site had been lost from history; and among its inscribed and sculptured stone slabs are found the records and memorials of this same Sennacherib, his war with Hezekiah, and his siege of Lachish.
Fuente: Whedon’s Commentary on the Old and New Testaments
These are the natural and just conclusions of what was said before. If God be so great, and so gracious, oh! seek his favor and his love! Kiss the Son, lest he be angry, and so ye perish from the right way. And how are these arguments heightened in the view of the rich, and free, and sovereign salvation which God hath manifested towards the spiritual Israel, in the finished work, and offices, and person of his dear Son, the Lord Jesus Christ? Psa 2:10-12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
“Handfuls of Purpose”
For All Gleaners
“Vow, and pay unto the Lord your God.” Psa 76:11
“When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow than that thou shouldest vow, and not pay” ( Ecc 5:4-5 ). The undisciplined mind may hereupon say, “Then I will not vow, and so I shall escape all responsibility.” It is a fool’s logic. See how contradictory it is. A man vows that he will not vow! He does the very thing which he declares he will never do. But the logic is no worse than the morality. Think of a man so arranging his life as to escape all responsibility! That is to destroy life, to take out of it all symmetry, all strength, all meaning. Life itself is a responsibility. The man who proceeded upon the do-nothing principle was, in Christ’s parable, condemned as a wicked and slothful servant, and cast into outer darkness. Let us make up our minds that there is no escape from responsibility, and that it must be met in a way that is wise, or in a way that is foolish. Let us inquire somewhat into the nature and scope of vows; then look at the purely religious aspect of vowing; and finally consider it in its practical bearing as upon God, ourselves, and society. I. A vow is a resolution, and something more. You may resolve to be in France next week, but the resolution may amount merely to an expression of a conclusion which may be reversed by unforeseen occurrences. In this case the resolution is simply an affair of intention. You say you have made up your mind to a certain course, but something may happen to change your mind. A vow affects not only the judgment, but the heart. A vow should not be based upon expediency, but upon rectitude, upon foundations which cannot change. It may be right to resolve to go home by a certain train, but it may be absurd to vow it. The question does not touch the region of conscience, obligation, or honour. It is a mere matter of arrangement, and may be changed at the dictation of circumstances. A resolution may be an effort of mere judgment, a vow must be the expression of the heart. You resolve that your child shall wear a certain style of clothing, but were you to vow it you would be guilty of exaggeration, you would thrust a mere trifle into association with the deepest solemnities of life; you would make too much of it, you would not exalt your taste, you would degrade your religion. II. Vows are to be made to God, or in the name of God: they are deeply religious acts. “And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace; then shall the Lord be my God.” Life is made sublime by the fact that it can in all its highest acts be in league and bond with God. Life is thus redeemed from lowness, littleness, poverty, commonplace, and vulgarity. Behaviour becomes an expression of deep conviction. Words are more than breath, they are the pulses of the soul. Vows are made in secret between the heart and God. They are made at the Cross. When spoken openly, they are spoken with fear. A vow is best made when the only auditor is God. What subjects, then, are fit for the solemnity of vows? (1) The religious consecration of periods of time. (2) The godly training of children. (3) The religious devotion of sums of money. (4) A fuller dedication of energy to divine service. Then there is an inner region known only to the individual himself, besetting sins, mortifications of passions, duties to those who have special claims upon us, care for others, and many points secret to each heart. III. We are not only to vow, we are also to pay our vows. “If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth.” It is profane to treat a vow lightly. “When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it: for the Lord thy God will surely require it of thee; and it would be sin in thee.” So a man’s religion may actually be turned into aggravated impiety! To vow, and not to pay, destroys the finest qualities and powers of manhood. Nonpayment means diminution of soul-power, exhaustion of spiritual force. In not paying a vow, man loses faith in himself: he is a liar to his own soul! The spiritual and practical lesson is this: The great questions of life lie first between man and God, not between man and man, but between man and God. A man must settle with God what ought to be done and how it ought to be done, then he will be lifted above all social fear. Does he give money? He must give it first to God. Does he give time? Let him first give it to Jesus Christ, (1) Let us remember broken vows, vows made in sickness, in high spiritual excitement, in extremity of fear, etc. (2) Let us make new vows. “It is high time to awake out of sleep,” “Whatsoever thy hand findeth to do,” etc. he only vow which can be fulfilled is the vow which is made in the name and strength of God.
Fuente: The People’s Bible by Joseph Parker
Psa 76:11 Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.
Ver. 11. Vow, and pay to the Lord ] A plain precept; and yet Bellarmine saith, Vovere nusquam est praeceptum. As for vowing to saints, he granteth, that when the Scriptures were written the Church had no such custom (Lib. ii. de Monach. cap. 17; De Cult. Sanetor. cap. 9). Saint worship then is but new worship.
Let all that be round about him
To him that ought to be feared
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 76:11-12
11Make vows to the Lord your God and fulfill them;
Let all who are around Him bring gifts to Him who is to be feared.
12He will cut off the spirit of princes;
He is feared by the kings of the earth.
Psa 76:11-12 As Psa 76:7 could go with Psa 76:8-9, so too, Psa 76:10 could go with Psa 76:11-12 (cf. NKJV, NRSV, TEV, NJB). Paragraphing does not have a textual marker. It is not an inspired aspect of the Hebrew text. Paragraphing must be ascertained from the context (i.e., every paragraph has one central truth or subject).
Psa 76:11 a This describes the humble of Psa 76:9. Two imperatives are used to describe their actions.
1. make vows – BDB 623, KB 674, Qal imperative
2. fulfill them – BDB 1022, KB 1532, Piel imperative (cf. Leviticus 27; Numbers 30; Deu 23:21-23)
Psa 76:11 b The second line of Psa 76:11 has a Hiphil imperfect used in a jussive sense (let all who are around Him bring gifts to Him. . .). This is a third descriptive phrase referring to either
1. thank offering for the termination of a vow
2. appropriate sacrifice (cf. Leviticus 1-7)
If Psa 76:11 a refers to faithful followers in the covenant people, then Psa 76:11 b refers to worldwide followers who will worship YHWH (cf. Psa 45:12; Psa 68:29; Psa 68:31; Psa 72:10; Isa 18:7; Zep 3:10).
Psa 76:11 bring gifts to Him In Gen 49:10, the famous prophecy of Jacob/Israel denotes Judah as the tribe from which Messiah will come. There the name Shiloh, (BDB 1017) parallels ruler, however it is possible to divide the consonants into , tribute to him (BDB 1010) by adding new vowels (cf. NIDOTTE, vol. 4, p. 1223). If this is correct then the concept of YHWH accepting tribute from the nations is confirmed (cf. Psa 68:29; Psa 76:11; Isa 18:7). This tribute was an ANE way of showing sovereignty. One day the nations will come to YHWH (see Special Topic: YHWH’s Eternal Redemptive Plan ).
Psa 76:12 As YHWH’s deliverance/salvation is universal (cf. Psa 76:9), so too, His judgment (Psa 76:12).
The term spirit (ruach, BDB 924) means human person.
The verb cut off (BDB 130, KB 148, Qal imperfect) is a Hebrew root that has several meanings.
1. cut off – meaning to take away
2. cut off – meaning to gather, such as a grape harvest
3. cut off – by fortifying an enclosed place (i.e., fortress)
Because of Psa 76:11 one wonders if option #2 may denote an end-time gathering of believing nations (i.e., princes, BDB 617, cf. Eze 28:2) who fear (lit. who is terrible, BDB 431, KB 432, Niphal participle) God by denoting His awesome power in protecting Jerusalem and His covenant people.
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. Does Psa 76:1 reflect the period of the divided Monarchy?
2. Why is Psa 76:4 so hard to translate?
3. Is Psa 76:9 another universal allusion or a reference to the Jews in exile?
4. How do Psa 76:11-12 relate to the preceding verses?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
pay unto. Figure of speech Ellipsis (App-6) = “pay [thy vows] unto”.
the LORD. Hebrew. Jehovah. App-4.
presents. Plural of majesty: i.e. a great or ceremonial present.
Fuente: Companion Bible Notes, Appendices and Graphics
Vow: Psa 50:14, Psa 119:106, Num 30:2, Ecc 5:4-6
let all: Psa 68:29, Psa 89:7, Deu 16:16, 2Ch 32:22, 2Ch 32:23
unto him: Heb. to fear, Gen 31:42
Reciprocal: Gen 28:20 – vowed Gen 43:11 – carry down Num 2:2 – about the Deu 23:21 – General 1Ki 4:21 – brought 2Ch 17:5 – presents Ezr 7:15 – the silver Neh 5:13 – the people Psa 56:12 – Thy Psa 65:1 – unto Psa 96:9 – fear Psa 116:18 – General Jer 34:15 – ye had Mat 5:33 – Thou
Fuente: The Treasury of Scripture Knowledge
Psa 76:11. Vow unto the Lord Vow a sacrifice of thanksgiving; either at this time, for this wonderful deliverance, or hereafter, in all your future straits and troubles: let this experience encourage you to make such vows to God with confidence of success. And pay But when God hath accepted your vows, and given you the desired deliverance, forget not to pay your vows. Let all that be round about him All the tribes of Israel, who have the benefit of this mercy: or, rather, all the neighbouring nations, on every side, to whom the fame of this mighty work of God hath or shall come; bring presents I advise them, for the future, if they love themselves, to cease from all hostilities against Jehovah and his people, and to submit themselves to the God of Israel; unto him that ought to be feared Whom, though they do not love, yet they see and feel that they have great reason to fear, and to seek his favour.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
76:11 Vow, and pay unto the LORD your God: let all that be {h} round about him bring presents unto him that ought to be feared.
(h) That is, the Levites who dwell about the Tabernacle, or the people among whom he dwells.
Fuente: Geneva Bible 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.