At your rebuke, God of Jacob, both chariot and horse are cast into a dead sleep.
You, even you, are to be feared. Who can stand in your sight when you are angry?
You pronounced judgment from heaven. The earth feared, and was silent,
Parallel Translations
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At your rebuke, God of Jacob, both chariot and horse are cast into a dead sleep.
You, even you, are to be feared. Who can stand in your sight when you are angry?
You pronounced judgment from heaven. The earth feared, and was silent,
-
At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.
Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry?
Thou didst cause judgment to be heard from heaven; the earth feared, and was still,
Show all 3 translations
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(76-7) At Thy rebuke, O God of Jacob, they are cast into a dead sleep, the riders also and the horses.
(76-8) Thou, even Thou, art terrible; and who may stand in Thy sight when once Thou art angry?
(76-9) Thou didst cause sentence to be heard from heaven; the earth feared, and was still,
Cross-references (40)
- Nahum 1:6 (vv6–7) Who can stand before his indignation? Who can endure the fierceness of his anger? His wrath is poured out like fire, and the rocks are…
- Exodus 15:1 (v6) Then Moses and the children of Israel sang this song to Yahweh, and said, “I will sing to Yahweh, for he has triumphed gloriously. He has…
- 2 Chronicles 20:29-30 (v8) The fear of God was on all the kingdoms of the countries, when they heard that Yahweh fought against the enemies of Israel. So the realm of…
- Exodus 15:21 (v6) Miriam answered them, “Sing to Yahweh, for he has triumphed gloriously. The horse and his rider he has thrown into the sea.”
- Psalms 2:12 (v7) Give sincere homage to the Son, lest he be angry, and you perish on the way, for his wrath will soon be kindled. Blessed are all those who…
Show all 39 cross-references
- Psalms 80:16 (v6) It’s burned with fire. It’s cut down. They perish at your rebuke.
- Exodus 14:27-28 (v6) Moses stretched out his hand over the sea, and the sea returned to its strength when the morning appeared; and the Egyptians fled against…
- Exodus 15:10 (v6) You blew with your wind. The sea covered them. They sank like lead in the mighty waters.
- Psalms 89:7 (v7) a very awesome God in the council of the holy ones, to be feared above all those who are around him?
- Ezekiel 39:20 (v6) You shall be filled at my table with horses and chariots, with mighty men, and with all men of war,” says the Lord Yahweh.’
- Habakkuk 2:20 (v8) But Yahweh is in his holy temple. Let all the earth be silent before him!”
- Exodus 15:4-6 (v6) He has cast Pharaoh’s chariots and his army into the sea. His chosen captains are sunk in the Red Sea. The deeps cover them. They went down…
- Exodus 19:10 (v8) Yahweh said to Moses, “Go to the people, and sanctify them today and tomorrow, and let them wash their garments,
- Judges 5:20 (v8) From the sky the stars fought. From their courses, they fought against Sisera.
- 1 Samuel 26:12 (v6) So David took the spear and the jar of water from Saul’s head; and they went away: and no man saw it, or knew it, nor did any awake; for…
- 2 Samuel 10:18 (v6) The Syrians fled before Israel; and David killed seven hundred charioteers of the Syrians, and forty thousand horsemen, and struck Shobach…
- 1 Chronicles 16:25 (v7) For great is Yahweh, and greatly to be praised. He also is to be feared above all gods.
- 1 Chronicles 16:30 (v8) Tremble before him, all the earth. The world also is established that it can’t be moved.
- 2 Chronicles 32:20-22 (v8) Hezekiah the king and Isaiah the prophet the son of Amoz, prayed because of this, and cried to heaven. Yahweh sent an angel, who cut off…
- Ezra 9:15 (v7) Yahweh, the God of Israel, you are righteous; for we are left a remnant that has escaped, as it is today. Behold, we are before you in our…
- Psalms 18:15 (v6) Then the channels of waters appeared. The foundations of the world were laid bare at your rebuke, Yahweh, at the blast of the breath of…
- Psalms 46:10 (v8) “Be still, and know that I am God. I will be exalted among the nations. I will be exalted in the earth.”
- Psalms 90:11 (v7) Who knows the power of your anger, your wrath according to the fear that is due to you?
- Psalms 104:7 (v6) At your rebuke they fled. At the voice of your thunder they hurried away.
- Psalms 130:3 (v7) If you, Yah, kept a record of sins, Lord, who could stand?
- Isaiah 37:36 (v6) Then Yahweh’s angel went out and struck one hundred and eighty-five thousand men in the camp of the Assyrians. When men arose early in the…
- Jeremiah 10:7-10 (v7) Who shouldn’t fear you, King of the nations? For it belongs to you. Because among all the wise men of the nations, and in all their royal…
- Jeremiah 51:39 (v6) When they are heated, I will make their feast, and I will make them drunk, that they may rejoice, and sleep a perpetual sleep, and not wake…
- Jeremiah 51:57 (v6) I will make her princes, her wise men, her governors, her deputies, and her mighty men drunk. They will sleep a perpetual sleep, and not…
- Ezekiel 38:20-23 (v8) so that the fish of the sea, the birds of the sky, the animals of the field, all creeping things who creep on the earth, and all the men…
- Nahum 2:13 (v6) “Behold, I am against you,” says Yahweh of Armies, “and I will burn her chariots in the smoke, and the sword will devour your young lions;…
- Nahum 3:18 (v6) Your shepherds slumber, king of Assyria. Your nobles lie down. Your people are scattered on the mountains, and there is no one to gather…
- Zechariah 2:13 (v8) Be silent, all flesh, before Yahweh; for he has roused himself from his holy habitation!”
- Zechariah 12:4 (v6) In that day,” says Yahweh, “I will strike every horse with terror, and his rider with madness; and I will open my eyes on the house of…
- Matthew 10:28 (v7) Don’t be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body…
- 1 Corinthians 10:22 (v7) Or do we provoke the Lord to jealousy? Are we stronger than he?
- Revelation 6:16-17 (v7) They told the mountains and the rocks, “Fall on us, and hide us from the face of him who sits on the throne, and from the wrath of the…
- Revelation 14:7 (v7) He said with a loud voice, “Fear the Lord, and give him glory; for the hour of his judgment has come. Worship him who made the heaven, the…
- Revelation 15:4 (v7) Who wouldn’t fear you, Lord, and glorify your name? For you only are holy. For all the nations will come and worship before you. For your…
39 distinct cross-references across this passage (40 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
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John Calvin 1540 · Public Domain On vv7–8 7. Thou, even thou, art terrible. The repetition of…
7. Thou, even thou, art terrible. The repetition of the pronoun Thou, is intended to exclude all others from what is here predicated of God, as if it had been said, Whatever power there is in the world, it at once vanishes away, and is reduced to nothing, when He comes forth and manifests himself; and, therefore, He alone is terrible. This is confirmed by the comparison added immediately after, which intimates that, although the wicked are so filled with pride as to be ready to burst with it, yet they are unable to abide the look and presence of God. But as he sometimes keeps silence, and seems merely to look on as an idle spectator, it is expressly asserted, that as soon as he begins to be angry, ruin will be near all the wicked. Although they may then for a time not only stand, but also rise above the clouds by their fury, we are here, notwithstanding, admonished that we ought to wait for the time of wrath. Let us also mark that this terror is denounced against the wicked in such a manner as that it sweetly draws all true believers to God.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v7 God with a look is able to destroy all…
God with a look is able to destroy all the power and activity of the enemies, were they never so many, or mighty.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–8 Psa 76:6 At thy rebuke, O God of Jacob,…
Psa 76:6 At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.
Ver. 6. At thy rebuke, O God, &c.] i.e. With thy mighty word of command, and without any more ado. God can nod men to destruction, Psa 80:16, blow them into hell, Job 4:9, rebuke them to death, as here; do it with as much ease as he that swimmeth spreadeth forth his hands to swim, Isa 25:11,
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The chariot and horse] The chieftains of the army.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6–8 The chariot and horse; the men who rode upon…
The chariot and horse; the men who rode upon and fought from chariots and horses, who fight with most advantage, and usually have most courage; and much more unable were their footmen to resist or avoid the stroke.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v7 This glorious victory with which God had graced and…
This glorious victory with which God had graced and blessed his church is here made to speak three things: -
I. Terror to God's enemies (Psa 76:7-9): "Thou, even thou, art to be feared; thy majesty is to be reverenced, thy sovereignty to be submitted to, and thy justice to be dreaded by those that have offended thee." Let all the world learn by this event to stand in awe of the great God. 1. Let all be afraid of his wrath against the daring impiety of sinners: Who may stand in thy sight from the minute that thou art angry? If God be a consuming fire, how can chaff and stubble stand before him, though his anger be kindled but a little? Psa 2:12. 2. Let all be afraid of his jealousy for oppressed innocency and the injured cause of his own people: "Thou didst cause judgment to be heard from heaven, then when thou didst arise to save all the meek of the earth (Psa 76:8, Psa 76:9); and then the earth feared and was still, waiting what would be the issue of those glorious appearances of thine." Note, (1.) God's people are the meek of the earth (Zac 2:3), the quiet in the land (Psa 35:20), that can bear any wrong, but do none. (2.) Though the meek of the earth are by their meekness exposed to injury, yet God will, sooner or later, appear for their salvation, and plead their cause. (3.) When God comes to save all the meek of the earth, he will cause judgment to be heard from heaven; he will make the world know that he is angry at the oppressors of his people, and takes what is done against them as done against himself. The righteous God long seems to keep silence, yet, sooner or later, he will make judgment to be heard. (4.) When God is speaking judgment from heaven it is time for the earth to compose itself into an awful and reverent silence: The earth feared and was still, as silence is made by proclamation when the court sits. Be still and know that I am God, Psa 46:10. Be silent, O all flesh! before the Lord, for he is raised up to judgment, Zac 2:13. Those that suppose this psalm to have been penned upon the occasion of the routing of Sennacherib's army take it for granted that the descent of the destroying angel, who did the execution, was accompanied with thunder, by which God caused judgment to be heard from heaven, and that the earth feared (that is, there was an earthquake), but it was soon over. But this is altogether uncertain.
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II. Comfort to God's people, Psa 76:10. We live in a very angry provoking world; we often feel much, and are apt to fear more, from the wrath of man, which seems boundless. But this is a great comfort to us, 1. That as far as God permits the wrath of man to break forth at any time he will make it turn to his praise, will bring honour to himself and serve his own purposes by it: Surely the wrath of man shall praise thee, not only by the checks given to it, when it shall be forced to confess its own impotency, but even by the liberty given to it for a time. The hardships which God's people suffer by the wrath of their enemies are made to redound to the glory of God and his grace; and the more the heathen rage and plot against the Lord and his anointed the more will God be praised for setting his King upon his holy hill of Zion in spite of them, Psa 2:1, Psa 2:6. When the heavenly hosts make this the matter of their thanksgiving-song that God has taken to himself his great power and has reigned, though the nations were angry (Rev 11:17, Rev 11:18), then the wrath of man adds lustre to the praises of God. 2. That what will not turn to his praise shall not be suffered to break out: The remainder of wrath shalt thou restrain. Men must never permit sin, because they cannot check it when they will; but God can. He can set bounds to the wrath of man, as he does to the raging sea. Hitherto it shall come and no further; here shall its proud waves be stayed. God restrained the remainder of Sennacherib's rage, for he put a hook in his nose and a bridle in his jaws (Isa 37:29); and, though he permitted him to talk big, he restrained him from doing what he designed.
III. Duty to all, Psa 76:11, Psa 76:12. Let all submit themselves to this great God and become his loyal subjects. Observe, 1. The duty required of us all, all that are about him, that have any dependence upon him or any occasion to approach to him; and who is there that has not? We are therefore every one of us commanded to do our homage to the King of kings: Vow and pay; that is, take an oath of allegiance to him and make conscience of keeping it. Vow to be his, and pay what you vow. Bind your souls with a bond to him (for that is the nature of a vow), and then live up to the obligations you have laid upon yourselves; for better it is not to vow than to vow and not to pay. And, having taken him for our King, let us bring presents to him, as subjects to their sovereign, Sa1 10:27. Send you the lamb to the ruler of the land, Isa 16:1. Not that God needs any present we can bring, or can be benefited by it; but thus we must give him honour and own that we have our all from him. Our prayers and praises, and especially our hearts, are the presents we should bring to the Lord our God. 2. The reasons to enforce this duty: Render to all their due, fear to whom fear is due; and is it not due to God? Yes; (1.) He ought to be feared: He is the fear (so the word is); his name is glorious and fearful,; and he is the proper object of our fear; with him is terrible majesty. The God of Abraham is called the fear of Isaac (Gen 31:42), and we are commanded to make him our fear, Isa 8:13. When we bring presents to him we must have an eye to him as greatly to be feared; for he is terrible in his holy places. (2.) He will be feared, even by those who think it their own sole prerogative to be feared (Psa 76:12): He shall cut off the spirit of princes; he shall slip it off as easily as we slip off a flower from the stalk or a bunch of grapes from the vine; so the word signifies. He can dispirit those that are most daring and make them heartless; for he is, or will be, terrible to the kings of the earth; and sooner or later, if they be not so wise as to submit themselves to him, he will force them to call in vain to rocks and mountains to fall on them and hide them from his wrath, Rev 6:16. Since there is no contending with God, it is as much our wisdom as it is our duty to submit to him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6–8 At thy rebuke, O God of Jacob,.... The God…
At thy rebuke, O God of Jacob,.... The God of Jacob personally, and of his posterity, the children of Israel, and of the church, often so called who rebukes his people in love, but his enemies with furious rebukes, with rebukes in flames of fire; with such he rebukes the Heathen, destroys the wicked, and puts out their name for ever:
both the chariot and horse are cast into a dead sleep; that is, the riders in chariots and on horses; such there were doubtless in the Assyrian army, it being usual to have such in great armies. Kimchi observes, that the word translated "cast into a dead sleep", is in the singular number, and interprets it of the king, the head of the men of might: but Sennacherib, king of Assyria, was not slain, he departed to his own country; wherefore he applies it to Gog and Magog, the chief prince of Meshech and Tubal, Eze 39:1 and may very well be understood of the head of the apostasy, the king of the bottomless pit, the beast or false prophet, who being destroyed, the flesh of his captains and horsemen shall be the food of the fowls of the air, at the supper of the great God, Rev 19:17.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 8 Chariot - The men who rode upon, and fought…
Chariot - The men who rode upon, and fought from chariots and horses.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6–8 Verse 6. At thy rebuke] It was not by…
Verse 6. At thy rebuke] It was not by any human means that this immense army was overthrown; it was by the power of God alone. Not only infantry was destroyed, but the cavalry also.
The chariot and horse] That is, the chariot horses, as well as the men, were
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Cast into a dead sleep.] Were all suffocated in the same night. On the destruction of this mighty host, the reader is requested to refer to Clarke's notes on "2Ki 19:35".
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv7–8 Psa 76:7. Thou, even thou, art to be feared…
Psa 76:7. Thou, even thou, art to be feared — Thy majesty is to be reverenced, thy sovereignty to be submitted to, and thy justice to be dreaded, by those that have offended thee. Let all the world learn, by this event, to stand in awe of the great God. Who may stand in thy sight — Namely, to contend with thee? Standing is here opposed to flight from, or falling before, the enemy. Surely, “neither the wisdom of the wise, nor the power of the mighty, no, nor the world itself, can stand a single moment before him when once he is angry.” If God be a consuming fire, how can the chaff and the stubble stand before him, though his wrath be kindled but a little? “Yet men continue to dread any frowns but those of heaven; and one poor, vain, sinful man shall, through a course of sixty or seventy years, incessantly and undauntedly tempt and provoke him who destroyed one hundred and eighty-five thousand in a night. What is this but madness?” — Horne.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6–8 At thy rebuke, O God of Jacob - At…
At thy rebuke, O God of Jacob - At thy word; thy bidding; or, when God rebuked them for their attempt to attack the city. The idea is, that they were discomfited by a word spoken by God.
Both the chariot and horse ... - The Septuagint renders this, “They who are mounted on horses.” The word rendered “chariot” here - רכב rekeb - may mean “riders, cavalry,” as well as chariot. See the notes at Isa 21:7. Hence, there would be less incongruity in the Hebrew than in our translation, where it is said that the “chariots” have fallen into a deep sleep. The idea may be either that horsemen and horses had fallen into a deep slumber, or that the rumbling of the chariot-wheels had ceased, and that there was a profound silence, like a deep sleep.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain On vv6–8 6. The chariot and horse—Cavalry and the war-chariot were…
6. The chariot and horse—Cavalry and the war-chariot were the terror of ancient warfare.
Dead sleep—The word indicates a profounder sleep than is natural, (Dan_8:18; Dan_10:9,) and the language intimates that the judgment was not heralded by any alarm. Whatever physical cause was used, if any, it occasioned no disturbance of the camp. Silently, at the rebuke of Jehovah, from a deeper sleep than was natural they slept the sleep of death. See note on Psa_46:6
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6–8 6. At thy rebuke] Cp. Psa_9:5; Psa_18:15; Isa_17:13.
6. At thy rebuke] Cp. Psa_9:5; Psa_18:15; Isa_17:13.
are cast into a dead sleep] A word which denotes a deep, supernaturally caused slumber. It is usual to say that ‘chariot and horse’ stand by metonymy for charioteers and horsemen: but surely poetry imagines chariots as well as horses to be alive. The “pransing horses” and the “bounding chariots” (Nah_2:3-4; Nah_3:2), all the rush and roar of the battle, are still and silent as the grave. Cp. Isa_43:17.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v6 (6) Are cast into a deep sleep.—The same Hebrew…
(6) Are cast into a deep sleep.—The same Hebrew expression is used of Sisera’s profound slumber (Jdg_4:21). Deborah’s Song and Exodus 15 are in the poet’s mind, as they were to the author of Isa_43:17, and as they have inspired the well-known lines of Byron’s “Sennacherib.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–8 At thy rebuke, O God of Jacob. The catastrophe…
At thy rebuke, O God of Jacob. The catastrophe has been God"s doing; man has had no part in it. (comp. 2Ki_19:28, 2Ki_19:35) Both the chariot and the horse are cast into a dead sleep. Metonymy for the charioteers and the horsemen. (comp. Isa_43:17) These were the two chief arms of the military service with the Assyrians.
The power of the Lord"s rebuke.
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"At thy rebuke, O God of Jacob, both chariot and horse are cast into a deep sleep." Byron pictures the scene with great poetical force"And there lay the steed with his nostril all wide, But through it there rolled not the breath of his pride; And the foam of his gasping lay white on the turf, And cold as the spray of the rock-beating surf. "And there lay the rider distorted and pale, With the dew on his brow, and the rust on his mail.
"God did but speak the word, as the God of Jacob that commands deliverances for Jacob, and, at his rebuke, the chariot and horse were both cast into a dead sleep. See the power and efficacy of God"s rebukes." "It is impossible to mistake the allusion to the deeper sleep of death, falling on the sleeping Assyrian army, before the valiant men could "find their hands," in the half-waking grasp of weapons in the hour of danger.
I GOD"S REBUKES ARE SOMETIMES WORDS. Illustrate by Moses" messages from God to Pharaoh. Or the case of the prophet who went to Bethel to rebuke Jeroboam. Or Nathan"s rebuke of David. Or Elijah"s rebuke of Ahab. What is it that specially calls for the Lord"s rebuke? Wilfulness. Persistent forcing of a man"s own way. And even more precisely, the daring of the man who forces his way when he knows it is contrary to the will of God, or when he means to put dishonour on God. This is the case before us now. Sennacherib was forcing his own way, with designed intention of insulting and humiliating the God of Israel. And still the Divine rebuke is called forth when we fall into the committal of "presumptuous sins.
II GOD"S REBUKES ARE SOMETIMES DEEDS. But they are voiceful deeds. See here, the rebuke was a night blast that slew the tens of thousands, and drove Sennacherib back to his land, a defeated and humiliated man. God"s rebuke to hardened Pharaoh was the flower of his army drowned in the Red Sea. God"s rebuke to over confident David was three days" plague in the land. God"s rebuke to Herod, who accepted the homage due alone to God, was a terrible disease, that carried him off in agony and disgrace. Read life aright, and we may find God"s rebuke in disappointments that we have known, and disasters we have suffered. Blessed are they who
(1) receive, who
(2) heed, and who
(3) respond to, their Lord"s rebuke! R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv6–8 Ver. 6. At thy rebuke. A word accomplished all,…
Ver. 6. At thy rebuke. A word accomplished all, there was no need of a single blow.
O God of Jacob. God of thy wrestling people, who again like their father supplant their enemy; God of the covenant and the promise, thou hast in this gracious character fought for thine elect nation.
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Both the chariot and horse are cast into a dead sleep. They will neither neigh nor rattle again; still are the trampings of the horses and the crash of the cars; the calvary no more creates its din. The Israelites always had a special fear of horses and scythed chariots; and, therefore, the sudden stillness of the entire force of the enemy in this department is made the theme of special rejoicing. The horses were stretched on the ground, and the chariots stood still, as if the whole camp had fallen asleep. Thus can the Lord send a judicial sleep over the enemies of the church, a premonition of the second death, and this he can do when they are in the zenith of power; and, as they imagine, in the very act of blotting out the remembrance of his people. The world's Rabshakahs can write terrible letters, but the Lord answers not with pen and ink, but with rebukes, which bear death in every syllable.
Whole Psalm. No Psalm has a greater right to follow Psalm 75 than this, which is inscribed To the Precentor, with accompaniment of stringed instruments (vid. iv. 1), a Psalm by Asaph, a song. Similar expressions (God of Jacob, Ps 75:10 77:7; saints, wicked of the earth, Ps 75:9 76:10), and the same impress throughout speak in favour of unity of authorship. In other respects too, they form a pair: Psalm 75 prepares the way for the divine deed of judgments as imminent, which Psalm 76 celebrates as having taken place. Franz Delitzsch.
Ver. 6. Cast into a deep sleep. It is observable that the verb here used is the same as is used in the narrative of the act of Jael, and of the death of the proud enemy of Israel, Sisera, cast into a deep sleep, by God's power, working by the hand of a woman. Christopher Wordsworth.
None.
Psalms 76:7*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On v8 For in the hand of the Lord there is…
Psa_76:8
For in the hand of the Lord there is a cup, and the wine is red.
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Gods threatenings against incorrigible sinners
In this verse we have a lively description and amplification of the judgments of God upon the world, which are hero set forth unto us under a threefold representation of them. First, in their preparation. Secondly, in their execution. Thirdly, in their participation.
I. The preparation.
1. The vessel--a cup. By this we may understand whatsoever it is which is the means, and conveyance, and derivation of any evil unto us. God makes the same providences to be a cup of physic to His children, for the recovering of them from their spiritual infirmities, and a cup of poison to His enemies, for the destroying of them, in the midst of their sins.
2. The liquor.
(1) Red wine--a cup of blood prepared for the inhabitants of the world, as an expression of Gods vengeance upon them.
(2) Full of mixture, i.e. wrath and revenge.
3. The preparer--God Himself.
II. The execution. God will not be always in the forewarnings of judgment, He will be at last in the dispensations of it. He will not be always tempering it, He will be at last pouring out of it. The Lord is full of patience and longsuffering, and bears much with the sons of men for a long while together; but when His patience and longsuffering is once abused, He then comes on to punishment and execution. And this I say it is, when sin is come to its ripeness and maturity, and is at its full growth. There are three aggravations of sin which do put God upon the execution of judgment, and this pouring forth of wrath.
1. Boldness and insolence in sinning (Jer_8:12).
2. Generality in sinning; when it comes to taint and overspread a whole nation.
3. Security and presumption.
III. The participation.
1. The persons mentioned. The wicked of the earth, that is, such as are more scandalous, and presumptuous, and impenitent, and farthest from reformation; such as those who, for the nature of sin, are more abominable, and for the continuance in it, are more incorrigible; these are they which the Holy Ghost does here point at in a more principal manner.
2. The evil denounced against them.
(1) The potion or draught itself, it is the dregs of the cup. This is the potion of wicked men, while tis said they shall drink the dregs, there are three things implied in this expression as belonging unto it.
(a) The reservation of judgment, they shall drink the last.
(b) The aggravation of judgment, they shall drink the worst.
(c) The perfection and confirmation of judgment, they shall drink up all. They shall drink the last, they shall drink the worst, they shall drink all; each of these are implied in the dregs. (T. Horton, D. D.)
The Lords cup
I. The contents of the Lords cup. The wine is red; it is full of mixture; that is, however fair the appearances of things may be, however splendid any state of happiness, or any situation of life may appear, there is always added to it a certain portion of evil. By evil, I mean only the usual misfortunes and afflictions of human life. These are what temper the cup of the Lord; and in this mixed state it is poured out to the inhabitants of the earth. Man being compounded of good and evil, all his labours partake of the mixture. Let him form what schemes he will; let him employ all his little prudence and foresight in bringing them to perfection, still we will find mixed with them in one shape or other, uncertainty, disappointment, and miscarriage.
II. How the ungodly man drinks it. The text says, He drinks the dregs. Now, the dregs of any liquor are the pernicious parts. It is fairly implied, therefore, that the ungodly man turns both the good and evil of life to his own destruction.
III. How the godly man drinks it. As the ungodly man drinks the dregs, the finer parts of the liquor are, of course, the portion of the godly man. In the first place, he expects to find a degree of bitterness in his cup. He sees the propriety of it, and fully acknowledges the great usefulness of this mixture of good and evil. If the potion were perfectly palatable, he fears he might drink to excess. When it pleases Heaven to bless him; when his designs succeed; and his hopes dilate in some view of happiness before him, Now is the time (he suggests to himself) when I must guard my heart with double care. Now is the time when insolence, and wantonness, and pride, the attendants of a prosperous hour, are most liable to corrupt me. Let prosperity soften my heart, instead of hardening it. Let me be humble, and mild, and condescending, and obliging to all. In the midst of my own enjoy meats, let my heart expand. Let me feel the misery of others; and turn my plenty to the relief of their necessity. Again, when it pleases Heaven to mix some bitter ingredients in his cup, still he has the same sense of acting under the will of God. Now, he cries, is the time when I am to exorcise patience and resignation. Now my religion is put to the test. Shall I receive good at the hand of the Lord, and not receive evil? Gracious God! grant that I may improve my heart under this trial of my faith; and make my sufferings, through Jesus Christ, the means of purifying my affections. Let me for His sake bear a trifling part of what He bore for me; and lot me keep that great pattern of suffering resignation always before my eyes. Thus the godly man drinks of the Lords cup, and his draught, whether sweet or bitter, is wholesome to him. (W. Gilpin.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv6, 8 At your rebuke
At your rebuke
The abstract noun "rebuke" refers to saying something in an angry or critical way. AT: "When you rebuked them" (See: Abstract Nouns)
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fell asleep
This phrase is a polite way to say that they died. AT: "died" or "fell down dead" (See: Euphemism)
who can stand in your sight when you are angry?
This can be translated as a statement. AT: "No one can stand in your sight when you are angry." or "You can destroy anyone at whom you are angry." (See: Rhetorical Question)
translationWords
rebuke
Jacob
horse
fear
anger
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v7 76:7-9 The needy await their victorious God, while the…
76:7-9 The needy await their victorious God, while the wicked stand in fear of him.
76:7 The word translated feared (Hebrew nora’) is a wordplay on the word translated “glorious” in 76:4 (Hebrew na’or).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.