Online Resource Library
Commentary Index | Return to PrayerRequest.comKeil and Delitzsch Commentary - Psalms 76:10 - 76:10
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
The fact that has just been experienced is substantiated in Psa 76:10 from a universal truth, which has therein become outwardly manifest. The rage of men shall praise Thee, i.e., must ultimately redound to Thy glory, inasmuch as to Thee, namely (Psa 76:1 as to syntax like Psa 73:3), there always remains a שְׁאֵרִית, i.e., a still unexhausted remainder, and that not merely of חֵמָה, but of חֵמֹת, with which Thou canst gird, i.e., arm, Thyself against such human rage, in order to quench it. שְׁאֵרִית חֵמֹת is the infinite store of wrath still available to God after human rage has done its utmost. Or perhaps still better, and more fully answering to the notion of שְׁאֵרִית: it is the store of the infinite fulness of wrath which still remains on the side of God after human rage (חֵמָה) has spent itself, when God calmly, and laughing (Psa 2:4), allows the Titans to do as they please, and which is now being poured out. In connection with the interpretation: with the remainder of the fury (of hostile men) wilt Thou gird Thyself, i.e., it serves Thee only as an ornament (Hupfeld), the alternation of חֵמָה and חֵמֹת is left unexplained, and תַּחְגֹּר is alienated from its martial sense (Isa 59:17; Isa 51:9, Wisd. 5:21 [20]), which is required by the context. Ewald, like the lxx, reads תְּחָגֶּךָ, ἑορτάσει σοι, in connection with which, apart from the high-sounding expression, שׁארית חמת (ἐγκατάλειμμα ἐνθυμίου) must denote the remainder of malignity that is suddenly converted into its opposite; and one does not see why what Psa 76:11 says concerning rage is here limited to its remainder. Such an inexhaustiveness in the divine wrath-power has been shown in what has just recently been experienced. Thus, then, are those who belong to the people of God to vow and pay, i.e., (inasmuch as the preponderance falls upon the second imperative) to pay their vows; and all who are round about Him, i.e., all the peoples dwelling round about Him and His people (כָּל־סְבִיבָיו, the subject to what follows, in accordance with which it is also accented), are to bring offerings (Psa 68:30) to God, who is מֹורָא, i.e., the sum of all that is awe-inspiring. Thus is He called in Isa 8:13; the summons accords with Isaiah's prediction, according to which, in consequence of Jahve's deed of judgment upon Assyria, Aethiopia presents himself to Him as an offering (Isa 18:1-7), and with the fulfilment in 2Ch 32:23. Just so does v. 13a resemble the language of Isaiah; cf. Isa 25:1-12; Isa 33:1; Isa 18:5 : God treats the snorting of the princes, i.e., despots, as the vine-dresser does the wild shoots or branches of the vine-stock: He lops it, He cuts it off, so that it is altogether ineffectual. It is the figure that is sketched by Joe 3:13, then filled in by Isaiah, and embodied as a vision in Rev 14:17-20, which is here indicated. God puts an end to the defiant, arrogant bearing of the tyrants of the earth, and becomes at last the feared of all the kings of the earth - all kingdoms finally becomes God's and His Christ's.