Exegetical and Hermeneutical Commentary of Psalms 77:7
Will the Lord cast off forever? and will he be favorable no more?
7. “For age after age will the Lord cast off?
And will he not once again shew favour?”
Fuente: The Cambridge Bible for Schools and Colleges
7. The emphasis is on for ever; lit. for ages to come, which are compared with the ages past ( Psa 77:5); a different word from that in Psa 77:8, and Psa 74:1. Cp. Psa 85:5.
For ‘shew favour,’ cp. Psa 44:3; Psalms 18; Psa 85:1; Psa 106:4.
Fuente: The Cambridge Bible for Schools and Colleges
Will the Lord cast off for ever? – This was the subject, and the substance, of his inquiry: whether it was a fair and just conclusion that God would show no mercy; would never be gracious again. Evidently the thought passed through his mind that this seemed to be the character of God; that things looked as if this were so; that it was difficult, if not impossible, to understand the divine dealings otherwise; and he asks whether this was a fair conclusion; whether he must be constrained to believe that this was so.
And will he be favorable no more? – Will he no more show favor to people? Will he pardon and save no more of the race of mankind?
Fuente: Albert Barnes’ Notes on the Bible
Psa 77:7-12
Will the Lord cast off for ever?
and will He be favourable no more?
Against excessive grief
I. The grief which nature dictates, and which, in moderation, the God of nature does not prohibit, becomes, in its excess, a practical accusation of the conduct of providence. The psalmist admits, that in uttering his complaints, he was showing his infirmity; and it must appear an act of the greatest weakness to bewail events, which, in the common course of things, must happen, and against the occurrence of which we cannot promise ourselves the security, not even of a single hour. But our merciful Father makes allowance for that depression of spirits, which sometimes breaks out in all the bitterness of lamentation; and instead of stifling complaint by arguments from necessity, he answers them in accents of tenderness and love; soothing the heart amidst its deepest sorrows, and binding up its wounds with all a parents tenderness (Isa 49:15). This is speaking to nature the language of nature–not with a view to stifle sorrow in those moments, when feeling is too strong for reason; but to lull the bosom to peace, till reason is enabled to regain her ascendency. But if this sentiment is willingly encouraged, after the mind becomes capable of meditating calmly upon the Divine goodness; nay, more, if it is not firmly combated and gradually subdued, we shall be chargeable with fostering a spirit, hostile to all the means, which a gracious Father is employing for our present improvement and future happiness. How do we judge of that child, who, after needful correction for his own good, mingled with salutary admonition against the offence that occasioned it, instead of kissing the rod and submitting to him who applied it, becomes furious in resentment; or yet worse, retires from a fathers presence to cherish that sullenness of spirit which refuses to yield. Is not such a child guilty of despising paternal wisdom, of resisting paternal authority, of abusing paternal kindness, and of finally unfitting himself for paternal protection and forbearance?
II. In order to justify Providence, and to perceive the unreasonableness of protracted grief, we have only to follow the example of the psalmist; to resolve, as he does, that he will remember the years of the right hand of the Most High; those years during which we have seen that hand guiding us in the way of safety and peace; delivering us from impending danger; relieving us amidst pressing embarrassments; and, instead of the evil which we feared, conferring an extent of good, which we could not have ventured even to anticipate. He who thus looks back upon the multitude of Gods mercies, and compares his past pleasures with his present trouble, will be in a proper frame to commit himself in humble resignation to the care of that Providence, which has never failed him, even in his utmost need. (John Lindsay, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. Will the Lord cast off for ever?] Will there be no end to this captivity? Has he not said, “Turn, ye backsliders; for I am married unto you: I will heal your backsliding, and love you freely.” Will he then be favourable no more? Thus the psalmist pleads and reasons with his Maker.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Will the Lord cast off his peculiar and chosen people? This doth not seem to agree either with Gods nature, or with that everlasting covenant which he hath made with them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Will the Lord cast off for ever?…. The Syriac version of this, and the two following verses, is not by way of interrogation, but affirmation: “the Lord hath forgotten me for ever, nor will he”, c. and so expresses the language of unbelief but the Arabic version, in connection with the last words, with which it begins this verse, is, “and I weighed in my spirit whether the Lord”, c. and so makes it a subject of inquiry, and at most of questioning or doubting. The Targum, different from either, begins this and each of the verses thus, “is it possible that the Lord”, c. suggesting that it was not possible that he should do this and the other, and so speaks the language of faith. Unbelief in the psalmist said, the Lord will cast “me”, or “his people”, off, for either or both may be understood which so appears when God hides his face, or does not immediately arise to help or suffers the enemy to prevail, and difficulties and discouragements to obtain and continue; but Faith says, he will not cast off his people, whom he foreknew, from having a share in his affections, from being interested in his covenant, from his sight, and being the objects of his care, from enjoying the privileges of his house and family, or so as to perish eternally:
and will he be favourable no more? or bear good will, show kindness, be propitious, graciously accept, as the word p signifies; this question supposes that he had been favourable, and bore a good will, as the gracious purposes and kind intentions of his heart, the well stored covenant of his grace, and the mission of his Son to be a Saviour, show; that he has been propitious through the propitiatory sacrifice of Christ, and has accepted of the persons and services of his people, and indulged them with near communion with himself; but that now he is not, he having withdrawn the sense of his love, and the communications of his divine favours; and Unbelief says he will be so no more, and adds, I am cut off from before his eyes, and am as the slain, that are remembered no more; and shall go softly all my years, in the bitterness of my soul; but Faith says, he will be favourable again; that joy will come in the morning; that the Lord will hear, and be a light unto the souls of his people, though in darkness; and will bring to the light, and cause to behold his righteousness.
p “acceptos habere”, Cocceius, so Ainsworth; “propitius et gratiosus esse”, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
7. and 8. Will the Lord cast off for ever? The statements here made undoubtedly form a part of the searchings which engaged the Psalmist’s mind. He intimates that he was almost overwhelmed by a long succession of calamities; for he did not break forth into this language until he had endured affliction for so long a period as hardly to venture to entertain the hope that God would in future be favorable to him. He might well argue with himself whether God would continue to be gracious; for when God embraces us with his favor, it is on the principle that he will continue to extend it towards us even to the end. He does not properly complain or find fault with God, but rather reasoning with himself, concludes, from the nature of God, that it is impossible for him not to continue his free favor towards his people, to whom he has once shown himself to be a father. As he has traced all the blessings which the faithful receive from the Divine hand to the mere good pleasure of God, as to a fountain; so a little after he adds the Divine goodness, as if he had said, How can we suppose it possible for God to break off the course of his fatherly layout, when it is considered that he cannot divest himself of his own nature? We see, then, how by an argument drawn from the goodness of God, he repels the assaults of temptation. When he puts the question, Doth his word or oracle fail? he intimates that he was destitute of all consolation, since he met with no promise to support and strengthen his faith. We are indeed thrown into a gulf of despair when God takes away from us his promises in which our happiness and salvation are included. If it is objected, that such as had the ]Law among their hands could not be without the word of God, I answer, that on account of the imperfection of the former dispensation, when Christ was not yet manifested, (295) special promises were then necessary. Accordingly, in Psa 74:9, we find the faithful complaining that they saw not any longer their wonted signs, and that there was no longer a prophet who had knowledge of the time among them. If David was the penman of this psalm, we know that in matters of doubt and perplexity it was usual with him to ask counsel from God, and that God was accustomed to grant him answers. If he was deprived of this source of alleviation in the midst of his calamities, he had reason to bewail that he found no oracle or word to sustain and strengthen his faith. But if the psalm was composed by some other inspired prophet, this complaint will suit the period which intervened between the return of the Jews from the Babylonish captivity and the coming of Christ; for, during that time, the course of prophecy was in a manner broken off, and there was none endued with any peculiar gift of the Holy Spirit to raise up the hearts of those who were cast down, or to support and keep them from falling. In addition to this, it sometimes happens that although the word of God is offered to us, it yet does not enter into our minds, in consequence of our being involved in such deep distress, as to prevent us from receiving or admitting the smallest degree of comfort. But I embrace the former sense, which is, that the Church was now without those special announcements of prophecy with which she had formerly been favored, and that as she still depended upon the mere sight of the shadows of that economy, she stood constantly in need of fresh supports. From this we may gather the profitable lesson, that we ought not to be unduly disquieted, if God should at any time withdraw his word from us. It should be borne in mind, that he tries his own people by such wonderful methods, that they imagine the whole of Scripture to be turned from its proper end, and that although they are desirous to hear God speaking, they yet cannot be brought to apply his words to their own particular case. This, as I have said, is a distressing and painful thing; but it ought not to hinder us from engaging in the exercise of prayer.
(295) “ Qu’a cause de l’infirmite du temps, (ascavoir avant la manifestation de Christ).” — Fr.
Fuente: Calvin’s Complete Commentary
(7-9) The self-questionings here follow as they rise sigh after sigh in the poets heart. Gods silences have always been more appalling to the human spirit than even the most terrible of His manifestations. To the pious Israelite, to whom the past history of his race appeared one scene of opportune interpositions to save at the moment when distress became too intolerable, it seemed as if the divine protection was altogether withdrawn when the misery was protracted and the sign of help withheld.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Will the Lord cast off for ever Hebrew, to eternity. The word is one of the strongest to denote endless duration.
Will he be favourable no more A strong negative, agreeing with the former member in intensity.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 630
DESPONDENCY DEPICTED AND REPROVED
Psa 77:7-10. Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? And, I said, this is my infirmity: but I will remember the years of the right hand of the Most High.
IT pleases God to deal with men in a great variety of ways: some, in their bodies, experience scarce any pain or sickness till the period of their dissolution; whilst others know little of health or ease through the greatest part of their lives. In like manner, the souls of some enjoy an almost uninterrupted course of peace and prosperity; whilst others are made to pass through deep waters, and to sustain fiery trials during a great part of their earthly pilgrimage. It is of these last that we propose at this time to speak. The afflictions of Asaph were certainly exceeding heavy: and the account, which in the preceding verses he gives of himself, shews, that he may well be considered as a mirror, wherein the Lords people in all ages may, under their several temptations, behold the workings of their own minds. Scarcely any one can experience a sorer temptation than his [Note: He seems to have been that Asaph who was contemporary with David.]. When he wrote this psalm, he was brought through it [Note: ver. 1.]: but he tells us faithfully, what were his views and feelings under it. He sought the Lord without intermission; but found no comfort [Note: ver. 2.]: his very recollections of Gods character contributed only to augment his grief [Note: ver. 3.]. To such a degree was his spirit oppressed, that he was deprived of all rest by night, and of all power of friendly communication by day; and he altogether sunk under his trouble [Note: ver. 3, 4.]. In vain did he call to mind the consolations he had enjoyed under former trials [Note: ver. 5, 6.], or examine to find the causes of this peculiar dispensation [Note: ver. 6.]: he thought surely that God himself must have changed, and have cast off that character, which, in appearance at least, he had on all former occasions exhibited: yea, his darling attributes of mercy and truth seemed to have undergone a change, and to have assumed an aspect totally different from that in which they had hitherto been viewed [Note: ver. 79.].
Happily, however, the snare was broken; and he saw, that these hard thoughts of God had no foundation in truth: they were the result only of his own weakness [Note: ver. 10.]; and would be effectually removed by a more attentive consideration of all that God had done for his people of old [Note: ver. 1020.].
His temptation was at its height, when he asked the questions recorded in our text. We shall do well therefore to consider,
I.
What these questions import
They are not to be viewed as subjects of a merely speculative inquiry, but to be taken in connexion with all that agitation of mind that is depicted in the foregoing context. In this view they express,
1.
Disquieting apprehensions in reference to himself
[He had thought in former times, that he was a monument of Gods mercy, and an object of his favourable regard: but now he seems as one cast out, and doomed to everlasting misery. It must be remembered, that interrogations, which in our language would imply a negation of the thing inquired about, have frequently in Scripture the force of affirmations [Note: Jer 2:14; Jer 31:20.]: and thus it is in the various questions that are before us, in which therefore there is a very strong degree of apprehension intimated. Yet is this feeling by no means uncommon at the present day. Many in a season of darkness are led to write bitter things against themselves, and to account all their past profession a continued scene of hypocrisy and self-delusion. They think that they have resisted the Spirit, till they have utterly quenched his sacred motions; yea, that they have committed the sin against the Holy Ghost, and placed themselves, as it were, out of the reach of mercy: and such an unhappy degree of positiveness frequently accompanies these apprehensions, that they read their doom as if it had been already past, and disregard all means of grace as though it were utterly in vain to use them.]
2.
Desponding fears in reference to God
[He properly referred every thing to God as the one source of all good: but instead of deriving comfort from this, he made it an occasion of increased despondency. And thus it is with many: They remember God, and are troubled. Every attribute of the Deity is brought against them, to aggravate their guilt and ensure their condemnation. Even mercy and truth are regarded by them as arrayed in hostile attitude against them, and as uniting their influence on the side of offended justice. His paternal corrections are considered by them as judicial inflictions, and as the forerunners of yet heavier judgments in the lake that burneth with fire and brimstone. His delays in answering prayer are viewed as absolute refusals, and as decisive proofs of final dereliction. Hence their fears are vented in terms similar to those in the passage before us [Note: Lam 3:17-18.].]
An apprehension of the true import of these questions will enable us to discover,
II.
Whence they proceed
Justly did Asaph say, This is my infirmity: and a grievous infirmity it was. Such questions as his arise,
1.
From impatience
[There is great impatience in the mind of man, yea, even of good men, and especially under any dark and mysterious dispensation. We are apt to think that God is, as it were, bound to hear us, and to interpose, either for the solution of our difficulties, or the removal of our trials, as soon as we call upon him. We cannot wait his leisure. Like Saul, we think he has forgotten us; and, that our enemies will crush us, before he can come to our relief [Note: 1Sa 13:12-13.], Thus David was exercised, as he himself tells us: I said in my haste, I am cut off from before thine eyes [Note: Psa 31:22.]. To such a degree was he agitated on one occasion, that he declared, it was altogether in vain that he had served God: Verily I have cleansed my heart in vain, and washed my hands in innocency [Note: Psa 73:13; Psa 73:21.]. And, as for all that Gods saints had spoken from the beginning of the world respecting the grace and mercy and fidelity of God, he did not hesitate to pronounce it all a downright falsehood: I said in my haste, all men are liars [Note: Psa 116:11.]. The Prophet Jeremiah, too, cast reflections even upon God himself, as having deceived him by false promises; Thou hast deceived me, and I was deceived [Note: Jer 20:7.]. Alas! what a root of bitterness is an impatient spirit! and how greatly does it aggravate the calamities under which we suffer! Surely we should leave times and seasons, whether of trial or consolation, unto God, and say, Though he slay me, yet will I trust in him [Note: Job 13:15.].]
2.
From unbelief
[This is the great source of all our disquietude. If we truly believe that God ordered every thing with infallible wisdom, and unbounded goodness, and an inviolable fidelity, we could never be put into such a consternation as is expressed in our text. We should rather lie as clay in his hands; and leave him to fashion us according to his will, and to put us into as many successive furnaces as he sees fit, and to accomplish his own purposes in his own way. We should have it fixed as an immutable principle in our minds, that though clouds and darkness may be round about him, justice and judgment are the basis of his throne: and under the influence of this faith, we should adopt the language of the Prophet Habakkuk, and say, Althougn the fig-tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stall; yet I will rejoice in the Lord, I will joy in the God of my salvation [Note: Hab 3:17-18.].]
Happily the same authority that points out the source of these questions, shews us also,
III.
How they should be answered
Would we know what God will do, we should attentively consider what he hath done. We should mark his wonders of old, and observe all the diversified exercises of his perfections towards his people from the beginning of the world, and especially towards the Israelites whom he redeemed from the land of Egypt:
1.
How mighty his power!
[When the moment for the deliverance of his people was arrived, not all the power of Egypt could detain them. Difficulties indeed were multiplied, but only for the purpose of displaying more gloriously his power in their behalf. The Red Sea obstructed their flight; but it opened at Gods command, and made for his people a passage on dry ground; and then closed again to overwhelm their enemies. Their necessities in the wilderness were such as no human power or wisdom could supply: but this also only tended in the same manner to proclaim His might, who for the space of forty yean fed them with bread from heaven, and with water out of the stony rock, and caused their garments never to decay. Be it so then, that our difficulties are great, yea, insuperable by human power: then will God magnify towards us his power so much the more, and shew, that still, as in former times, he makes the depths of the sea (not a place for his people to be drowned in, but) a way for the ransomed to pass over [Note: Isa 51:10.].]
2.
How rich his mercy!
[Truly it was not for their righteousness that he brought them out; for they were a stiff-necked people from the very beginning: and many a time would he have consumed them for their iniquities, but for his own names sake, that it should not be dishonoured among the heathen. See their murmurings, their idolatries, their innumerable provocations, and then say, whether Gods grace be not sovereign, and his mercy infinite? And, if such surmises as those suggested in our text arise in our minds respecting him, let us remember, that he is the same God now as in former ages, and that now, as well as in former times, the very chief of sinners, if truly penitent, shall be accepted of him; and that where sin has abounded, his grace shall much more abound [Note: Rom 5:20.].]
3.
How mysterious his ways!
[In the space of a few months God had brought his people to the borders of Canaan; and yet for their murmuring and unbelief he turned them back into the wilderness, and caused them to wander there forty years, till all that generation, excepting two persons, were swept away. This was most mysterious: yet are we told on infallible authority, that He led them by the right way. In truth, that dispensation has afforded the richest instruction to the Church from that period to the present hour, and will continue to do so to the end of time: and it will be found that his darkest dispensations towards us also are the most replete with instruction to our souls. It is usually those who are most exercised with trials, that know most of themselves, and most of God. Whenever therefore his dealings with us appear strange and inexplicable, let us compose our minds with the reflection suggested toward the close of this psalm, Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known [Note: Isa 51:10.].]
4.
How sure his promises!
[He had pledged himself to Abraham, that he would bring his posterity into the full possession of the Promised Land: and, though for their iniquities he caused all who came out of Egypt to die in the wilderness, yet he brought their children, who they supposed would fall an easy prey to their enemies, into that good land, and gave it them for their inheritance: and so perfectly did he fulfil his word to them in every respect, that Joshua after many years could appeal to the whole nation, that not one thing had failed of all the good things which the Lord their God had spoken concerning them; all was come to pass unto them, and not one thing had failed thereof [Note: Jos 23:14.]. Thus, if the thought arise in our hearts, Is his mercy clean gone for ever? doth his promise fail for evermore? our answer must be, No: it is impossible for God to lie [Note: Heb 6:18.]: his promises in Christ are all yea, and amen [Note: 2Co 1:20.]: and his mercy endureth for ever [Note: Psa 136:1-26.].]
Address,
1.
Those who are walking in darkness
[There are changes in the spiritual, as well as in the natural world. We must not any of us expect that our sun shall shine equally at all times with, unclouded splendour. Notwithstanding we may truly fear God and obey the voice of his servants, we may yet be walking in darkness and have no light. But in that state we are directed what to do: we must trust in the Lord, and stay upon our God [Note: Isa 50:10.]. The longest night will have an end: and if we wait patiently upon our God, his way is prepared as the morning, which, though the night appear exceeding long and tedious, will come at last [Note: Hos 6:3.]. He may for wise reasons hide his face from us for a time; but it shall not be for ever [Note: Isa 54:7-8.]. Hear his own answer to the complaints which we are apt to make [Note: Isa 49:14-16.] And know, that though heaviness may endure for a night, joy shall surely come to us in the morning [Note: Psa 30:5.]: if only we wait till the appointed hour, our light shall rise in obscurity, and our darkness shall be as the noon day [Note: Isa 58:10.].]
2.
Those who enjoy the light of Gods countenance
[O what a privilege, what an unspeakable blessing, is this! Learn to value it aright: and take care that you do not presume upon the mercy vouchsafed unto you. Do not be saying with David, My mountain stands strong, I shall never be moved, lest you provoke God to hide his face from you, and you be troubled [Note: Psa 30:7.]. A slavish fear is doubtless to be avoided on the one hand; but so is a presumptuous security on the other. The true medium is, to rejoice with trembling [Note: Psa 2:11.], and to unite the fear of the Lord with the comforts of the Holy Ghost [Note: Act 9:31.]. Be watchful then, that you do not by any unhallowed dispositions grieve the Holy Spirit [Note: Eph 4:30.]; but endeavour to walk in the fear of the Lord all the day long [Note: Pro 23:17.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
These are blessed inquiries, and all tend to lead the soul to God, and to induce the happy issue in which the questions end. No, God hath not cast off his people whom he foreknew. God hath not, God will not. He hath spoken peace to Israel, and he will not unsay it. Then it is our infirmity, and not the want of God’s faithfulness, that induceth complaints of all kinds. It is blessed to hang upon God, as a covenant God, when all things are dark and discouraging. The word, the oath of Jehovah, sealed in the blood of the covenant, are enough to still the soul under the sharpest exercises of faith.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 77:7 Will the Lord cast off for ever? and will he be favourable no more?
Ver. 7. Will the Lord cast off for ever? ] No, nor at all, though the extremity and length of the psalmist’s grief put him upon these sad interrogatories, with some diffidence, touching the nature and promise of God.
Will he be favourable no more?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 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.
Psa 77:7-10 This strophe is connected to the psalmist’s disturbing prayer of Psa 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., Psa 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 Psa 77:10 is a positive turning point verse, introducing Psa 77:11-20. Selah appears at the end of Psa 77:9, which may imply that Psa 77:10-15 comprise a strophe (cf. NKJV, JPSOA). The tone of the Psalm surely changes at Psa 77:11-20.
Psa 77:7-8 Psa 77:7-8 have four words or phrases that describe the psalmist’s feeling that YHWH has permanently abandoned Israel.
1. forever, Psa 77:7 – BDB 761
2. forever, Psa 77:8 – BDB 664
3. ceased forever (lit. are at an end), Psa 77:8 – BDB 170, KB 197, Qal perfect
4. come to an end, Psa 77:8 – BDB 189 construct BDB 189
For #1 see Special Topic: Forever (‘olam) . This repetition shows the fear and doubt of the psalmist.
Psa 77:8 lovingkindness See Special Topic: Lovingkindness (hesed) .
Psa 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 Gen 14:18-22; Num 24:16; Deu 32:8 by non-Israelites.
This Psalm uses several different names for Deity.
1. Elohim, Psa 77:1 (twice), 3, 13,16
2. Adonai, Psa 77:2; Psa 77:7 (lit. my Lord)
3. Most High, Psa 77:10
4. Yah, Psa 77:11 (abbreviation for YHWH)
5. El, Psa 77:9; Psa 77:13-14 (general name for deity in the ANE)
NASB, NRSVIt is my grief
NKJVIt is my anguish
NJBThis is what wounds me
JPSOAIt is my fault
PESHITTAThis is my infirmity
There is disagreement among modern scholars as to the Hebrew root.
1. , BDB 317 I – to sicken (NASB, NRSV, TEV, NET, REB, Peshitta)
2. , BDB 318 II – to entreat the favor of (NIV)
3. , BDB 319 – to pierce (NJB, UBS Text Project’s suggestion, my being wounded, p. 333)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Will . . . ? Figure of speech Erotesis, emphasizing the consequence of this introspection. It is continued through the whole of this member (verses: Psa 77:7-9).
Fuente: Companion Bible Notes, Appendices and Graphics
the Lord: Psa 13:1, Psa 13:2, Psa 37:24, Psa 74:1, Psa 89:38, Psa 89:46, Jer 23:24-26, Lam 3:31, Lam 3:32, Rom 11:1, Rom 11:2
and will: Psa 79:5, Psa 85:1, Psa 85:5
Reciprocal: Gen 19:19 – lest some Jdg 6:13 – why then Job 30:21 – become cruel Psa 6:3 – how Psa 25:6 – for they Psa 43:2 – why dost Psa 88:14 – Lord Son 3:2 – I sought Isa 40:27 – sayest Isa 63:15 – Are Jer 3:5 – he reserve Lam 3:21 – recall to my mind Lam 5:20 – dost Eze 37:11 – Our bones Mar 4:38 – carest
Fuente: The Treasury of Scripture Knowledge
Psa 77:7-9. Will the Lord cast off for ever? The psalmist now relates the process of his meditations, and of that controversy which arose in his heart between faith and distrust. Most commentators suppose that the psalmists distress and despondency were occasioned chiefly, if not solely, by public calamities. Thus Poole seems to have understood the passage. Will the Lord cast off His peculiar and chosen people? This does not seem to agree either with Gods nature, or with that everlasting covenant which he hath made with them. Is his mercy clean gone for ever? Are all the stores of his mercy quite spent? Doth he now cease to be what he hath styled himself, The Lord, gracious and merciful? &c. Doth his promise fail for evermore? Will he never make good those gracious promises in which he hath commanded us to hope? Hath God forgotten to be gracious? Because he hath so long disused so to be? Hath he in anger shut up his tender mercies? So as they can never flow forth, no, not to his own people? In the same light it is considered by Dr. Horne, who observes upon it, While he (the psalmist) viewed the distressful scene around him, he found himself strongly tempted to question Gods love of the church; to think that he had finally rejected his people; that the promised mercy of redemption would never be accomplished; and that indignation had restrained the bowels of our heavenly Father, which no longer yearned toward his afflicted children. These were the thoughts suggested to a desponding soul by the desolations of Zion at that time; and the state of things in the world may possibly be such as to suggest the like thoughts to many in the Christian Church, before our Lord shall appear again for her final redemption. But there does not seem to be any intimation in the Psalm that the authors trouble and dejection arose from public miseries. Personal trials and temptations might, and it seems probable from the expressions here used, that they were at least the principal causes of his distress and despondency. Thus Henry: This is the language of a disconsolate soul, now walking in darkness, and having no light, a case not uncommon even with those who fear the Lord, and obey the voice of his servant, Isa 50:10. Especially, we may add, when exercised with afflictive and trying dispensations of providence, or assaulted with sore temptations. Even Gods own people, in a cloudy and dark day, and the rather if they have grieved the Holy Spirit, which should have witnessed their sonship, and have defiled their conscience by yielding to any known sin, in temper, word, or work, or to lukewarmness and sloth, or the spirit of the world, may be tempted to make desperate conclusions about their own spiritual state, or the condition of Gods church and kingdom in the world; and, as to both, may be ready to give up all for gone. We may be tempted to think that God has abandoned and cast us off; that the covenant of grace fails us, and that the tender mercy of our God shall be for ever withheld from us. But we must not give way to such suggestions as these. If fear and melancholy ask such peevish questions, let faith answer them from the Scripture. Will the Lord cast off for ever? God forbid, Rom 11:1. No; the Lord will not cast off his obedient people, Psa 94:14. Will he be favourable no more? Yes, he will; for though he cause grief, yet he will have compassion, Lam 3:32. Is his mercy clean gone for ever? No; his mercy endureth for ever; as it is from everlasting, so it is to everlasting, Psa 103:17. Doth his promise fail for evermore? No; it is impossible for God to lie, Heb 6:18. Hath God forgotten to be gracious? No; he cannot deny himself, and his own name, which he hath proclaimed to be gracious and merciful, Exo 34:6. Has his anger shut up his tender mercies? No; they are new every morning, Lam 3:22. Thus Henry. To whose encouraging observations we may add, nearly in the words of Sherlock, that whether the calamities which afflicted the psalmist were private to himself, or public to his people and country, yet as long as his thoughts dwelt on them, and led him into expostulations with God for the severity of his judgments, he found no ease or relief. He complained heavily, but what did he get by his complaint? Was he not forced immediately to confess the impropriety and folly of it? I said, This is my infirmity. He said very right. In complaining, he followed the natural impressions of passion and impatience: in acknowledging the folly of his complaint, he spoke not only the language of grace, but of sense and reason. But this good man, being well grounded in religion, was able so far to get the better of his doubts and fears as to pass a right judgment in his own case: and to call to his assistance the proper reflections which the great works of Providence administered for the support and confirmation of his hope and confidence toward God. Here then was his comfort; here the cure of all his grief. The scene around him was dark and gloomy; but, dark as it was, it was under the guidance and direction of the hand which had never failed the faithful, to deliver him out of all his troubles.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
He wondered if God had abandoned him. He also questioned God’s loyal love, six times. Evidently Asaph was awake because of a major problem he faced. In the darkness of night he could see no hope.
"This is a clear example of the value of confessing one’s doubts to God. As the broad misgivings of Psa 77:7 are spelt out more precisely in Psa 77:8 f. their inner contradictions come to light, and with them the possibility of an answer." [Note: Kidner, Psalms 73-150, p. 278.]