Psalm 76 commentary

PSALM 76 COMME TARY
EDITED BY GLE PEASE
For the director of music. With stringed
instruments. A psalm of Asaph. A song.
I TRODUCTIO
SPURGEO , "TITLE. To the Chief Musician on eginoth. The Precentor is here
instructed to perform this song to the music of stringed instruments. The master of
the harpers was called for his most skilful minstrelsy, and truly the song is worthy
of the sweetest sounds that strings can yield. A Psalm or Song of Asaph. The style
and matter indicate the same hand as that which wrote the preceding; and it is an
admirable arrangement which placed the two in juxtaposition. Faith in the 75th
Psalm sung of victories to come, and here it sings of triumphs achieved. The present
Psalm is a most jubilant war song, a paean to the King of kings, the hymn of a
theocratic nation to its divine ruler. We have no need to mark divisions in a song
where the unity is so well preserved.
COKE, "Title. ‫למנצח‬ ‫על‬ ‫ידותון‬ lamnatseach al ieduthun.] If we give credit to the
Septuagint version, this psalm was composed upon the same occasion as the former.
Dr. Delaney thinks it was written upon another occasion; but he assigns no reason. I
think it evident to a demonstration, says he, that the 76th psalm was written upon
David's victory over the Philistines in the valley of Rephaim, though not by David.
See Life of David, b. ii. c. 7.
ELLICOTT, "The LXX. (followed by the Vulgate) have added to the Hebrew
inscription of this psalm the words “to the Assyrian,” indicating that at an early
period it was, as it is still by many modern scholars, connected with the overthrow
of Sennacherib. Certainly the Psalms 76:5-6 are most suitable to that event. On the
other hand, the phrase in Psalms 76:9, “all the afflicted of the land,” breathes of a
time of national oppression, and suggests a later date. Psalms 76:8-9 compared with
Psalms 76:7-8 of Psalms 75 lead to the conclusion that both were inspired by the
Song of Hannah and may both refer to the same circumstances. And some critics not
only bring it into the Maccabæan age, but fix on the victory of Judas over Seron (1
Maccabees 3) as the actual event celebrated in this poem. The versification is quite
regular.

1 God is renowned in Judah;
in Israel his name is great.
BAR ES, "In Judah is God known - That is, he has made himself known there in
a special manner; he has evinced his watchful care over the city so as to demand a proper
acknowledgment; he has manifested himself there as he has not elsewhere. It is true that
God is known, or makes himself known everywhere; but it is also true that he does this
in some places, and at some times, in a more marked and striking manner than he does
in other places and at other times. The most clear and impressive displays of his
character are among his own people - in the church. “His name is great in Israel.”
Among the people of Israel; or, among his own people. The meaning here is, that, by
some act referred to in the psalm, he had so displayed his power and his mercy in favor
of that people, as to make it proper that his name should be exalted or praised.
CLARKE, "In Judah is God known - The true God revealed himself to the Jews.
The Israelites, after the separation of the tribes, had the same knowledge, but they
greatly corrupted the Divine worship; though still God was great, even in Israel.
GILL, "In Judah is God known,.... God is to be known, and is made known, by his
works of creation, and by his providences, and particularly by his judgments in the
whole world, even among the Gentiles; and he was made known by his word and
ordinances, his statutes and his judgments, among the Jews, to whom these were
specially given; and he is made known by his Spirit, and in his Son in a spiritual and
saving manner to such who are Jews inwardly, or the true circumcision: moreover this
may be understood of Christ, God manifest in the flesh, and regard his appearance in
human nature in the land of Judea; he was, according to prophecy, of the tribe of Judah
as man, and was born in Bethlehem, a city in that tribe, where David was, and of the
family of David, that formerly lived there: and he was made known by John the Baptist,
who came preaching in the wilderness of Judea, and by his being baptized of him in
Jordan; by his own ministry and miracles in that land, and by the preaching of his
apostles in the several cities of it, he was known in person to many; and by the fame of
his doctrine and miracles to more, though seemingly but to few:
his name is great in Israel; he himself is great, for his name is himself, being the

great God, and possessed of all divine perfections; his offices and titles are great, he is a
great Saviour, a great High Priest, a great Prophet risen up in Israel, a great King, add
the great Shepherd of the sheep; his works which make him known are great, his works
of creation and providence, in which he is jointly concerned with his Father; the mighty
works he did on earth, and especially the great work of our redemption; and his Gospel,
which is called his name, Act_9:15, brings glad tidings of great and good things; by
means of which, and the wonderful things he did in the land of Israel, his fame was
spread about in it, for he was sent only to the lost sheep of the house of Israel; here his
marvellous works were done, and his Gospel first preached, which afterwards went into
all the earth.
HE RY, "The church is here triumphant even in the midst of its militant state. The
psalmist, in the church's name, triumphs here in God, the centre of all our triumphs.
I. In the revelation God had made of himself to them, Psa_76:1. It is the honour and
privilege of Judah and Israel that among them God is known, and where he is known his
name will be great. God is known as he is pleased to make himself known; and those are
happy to whom he discovers himself - happy people that have their land filled with the
knowledge of God, happy persons that have their hearts filled with that knowledge. In
Judah God was known as he was not known in other nations, which made the favour the
greater, inasmuch as it was distinguishing, Psa_147:19, Psa_147:20.
JAMISO , "Psa_76:1-12. On Neginoth - (See on Psa_4:1, title). This Psalm
commemorates what the preceding anticipates: God’s deliverance of His people by a
signal interposition of power against their enemies. The occasion was probably the
events narrated in 2Ki_19:35; Isa_37:1-28. (Compare Psa_46:1-11).
These well-known terms denote God’s people and Church and His intimate and
glorious relations to them.
CALVI , "1.God is known in Judah. In the outset, we are taught that it was not by
human means that the enemies of Israel were compelled to retire without
accomplishing any thing, but by the ever-to-be-remembered aid of Jehovah. Whence
came that knowledge of God and the greatness of his name which are spoken of, but
because He stretched forth his hand in an extraordinary manner, to make it openly
manifest that both the chosen people and the city were under his defense and
protection? It is therefore asserted, that the glory of God was conspicuously
displayed when the enemies of Israel were discomfited by such a miraculous
interposition.
SPURGEO , "Ver. 1. In Judah is God known. If unknown in all the world beside,
he has so revealed himself to his people by his deeds of grace, that he is no unknown
God to them.
His name is great in Israel. To be known, in the Lord's case, is to be honoured: those
who know his name admire the greatness of it. Although Judah and Israel were
unhappily divided politically, yet the godly of both nations were agreed concerning
Jehovah their God; and truly whatever schisms may mar the visible church, the
saints always "appear as one" in magnifying the Lord their God. Dark is the outer

world, but within the favoured circle Jehovah is revealed, and is the adoration of all
who behold him. The world knows him not, and therefore blasphemes him, but his
church is full of ardour to proclaim his fame unto the ends of the earth.
EXPLA ATORY OTES A D QUAI T SAYI GS
Whole Psalm. o Psalm has a greater right to follow Psalms 75:1-10 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:
Psalms 75:1-10 prepares the way for the divine deed of judgments as imminent,
which Psalms 76:1-12 celebrates as having taken place. Franz Delitzsch.
Ver. 1. In Judah is God known. God is truly and savingly known only in and
through his Son; God indeed is obscurely and darkly known in his works, as a God
of power; in his providence, as a God of authority, wisdom, and order; in his
common mercies, as a God of bounty; and in his punishments and judgments, as a
God of justice; but in Christ opened and preached in the gospel, God is known with
a clear, a comfortable, and saving knowledge, as a father of grace and singular
mercy and lovingkindness. In Judah (saith the psalmist) is God known: his name is
great in Israel. In Judah, in his church, where his word and ordinances are, where
Christ is preached and the mystery of man's salvation is opened, there God is
known truly without error, perspicuously without obscurities, and savingly without
uncertainties; there he is known as a King in his courts, for the glory and beauty
which he there manifests; as a teacher in his school, for the wisdom and knowledge
which he there dispenses; as a dweller in his house, for the holy orders he there
prescribes, and gracious rule and dominion he there erects and beareth in the souls
of his servants; as a bridegroom in the banqueting house, for the spiritual dainties
he there maketh, for the clear and open manifestation of himself, and love and
comforts he there ministereth to his spiritual friends and guests; and his name is
great in Israel; his power, wisdom, truth, love, and goodness is much magnified and
very glorious in their apprehensions who know him in Christ Jesus. Alexander
Grosse.
Ver. 1. His name. By the name of God here, God himself is understood; for in so
many good effects as God uttereth himself towards his kirk, so many names he
giveth to himself whereby he may be praised of her. As for example, when he
promises unto his kirk freely grace and mercy, his kirk giveth him a name, and
calleth him merciful. When he keepeth his promise, and uttereth himself a faithful
God to his kirk, his kirk giveth him a name, and calleth him a true God. When he
delivereth his kirk out of danger, and sheweth him a mighty God, and terrible
against his enemies, the kirk giveth him a name, and calleth him a potent God, and
so forth in the rest of his effects: so that by the name of God is understood here God
himself, as God maketh himself to be known in his wonderful works. Robert Bruce.
Ver. 1. His name is great in Israel. Properly the great name in Israel, that is, the
church, is the name of Jesus, which is great, first, by its efficacy: for it signifies
Saviour. There is no other name under heaven by which we must be saved.
Secondly, it is great in dignity: for it is the name that is above every name... Thirdly,
it is great in the breadth if its range, Psalms 8:1 : How excellent is thy name in all
the earth. Thomas Le Blanc.

COFFMA , "THE WRATH OF MA PRAISI G GOD;
GOD'S CHAMPIO SHIP OF HIS PEOPLE;
A PROPHETIC GLIMPSE OF THE JUDGME T DAY;
THE CELEBRATIO OF A GREAT MILITARY VICTORY
Any of the above titles is appropriate for this remarkable psalm. Many scholars
view the occasion of it as that of God's destruction of Sennacherib's army in the
times of Hezekiah, an interpretation with which this writer fully agrees, although
some are hesitant to accept this, supposing that some other great victory could have
inspired the psalm.
It is hardly possible for there to be a psalm which so exactly coincides with a
historical situation, the overthrow of the Assyrian army before Jerusalem, as
affirmed by the superscription in LXX.[1] o known event corresponds so closely to
allusions in this psalm as does the destruction of Sennacherib's army.[2] The
occasion that springs to mind here is the elimination of Sennacherib's army by the
angel of the Lord (Isaiah 37:36).[3] There were many other occasions in Jewish
history to which the psalm would likewise be applicable (but he listed none of them).
[4] Critics of all schools agree that the occasion here is the deliverance from the
threat of Sennacherib's army, and we must therefore understand the `Asaph' of the
title as designating not the original Asaph, but the division of the Levites named
after him.[5]
The paragraphing of the psalm is simple enough, there being four stanzas of three
verses each. The psalm also divides into two parts, the first two stanzas speaking of
the deliverance, and the last two stressing the results.
Psalms 76:1-3
"In Judah is God known:
His name is great in Israel,
In Salem also is his tabernacle,
And his dwelling place in Zion.
There he brake the arrows of the bow;
The shield, and the sword, and the battle.
(Selah)"
"In Judah ... in Israel" (Psalms 76:1). Rhodes thought these terms to be

"synonymous,"[6] but the setting of the psalm is in the days of the divided kingdom,
and the words may apply to the two divisions, thus including all of God's people.
"Tabernacle ... dwelling-place" (Psalms 76:2). These renditions are unfortunate,
because, the words thus translated actually mean "covert" or "lair."[7] "The poet
probably intended both of these terms in a literal sense, conceiving of God as the
Lion of Judah."[8]
"In Salem also" (Psalms 76:2). "Salem is the ancient name of Jerusalem, for the
Salem of Melchizedek is one and the same with the Jerusalem of Adonizedek
(Joshua 10:1)."[9]
"There he brake the arrows of the bow" (Psalms 76:3). The big word here is
"there," a reference to Jerusalem, which was exactly where the judgment of God fell
upon the mighty army of Sennacherib and destroyed it in a single night. ote, that
all of the significant military weapons of the enemy were destroyed: the arrows, the
shield, the sword, and the `battle,' that latter word meaning `everything' that was
required in the fighting of a battle. The horses, chariots and their riders would be
mentioned a moment later. Delitzsch's comment on this was that, "God has broken
in pieces the weapons of the worldly power directed against Judah."[10]
BE SO , "Verse 1-2
Psalms 76:1-2. In Judah is God known — God’s people do not worship an unknown
God, as the Athenians did, Acts 17:23, but one who hath made himself known, not
only by his word and ordinances, but also by the glorious effects of his wisdom and
power, exerted on their behalf, and against their potent and malicious enemies. His
name is great in Israel — That is, famous and renowned, and greatly to be praised
and admired. In Salem is his tabernacle — In Jerusalem, which was anciently called
Salem, Genesis 14:18; Hebrews 7:1. And his dwelling-place in Zion — Largely so
called, as it included Moriah, an adjoining hill, or another part of the same hill.
EBC, "IN contents and tone this psalm is connected with Psa_46:1-11; Psa_
48:1-14. No known event corresponds so closely with its allusions as the destruction of
Sennacherib’s army, to which the LXX in its superscription refers it. The singer is
absorbed in the one tremendous judgment which had delivered the dwelling place of
Jehovah. His song has but one theme-God’s forth flashing of judgment on Zion’s foes.
One note of thankfulness sounds at the close, but till then all is awe. The psalm is divided
into four strophes, of three verses each. The former two describe the act; the latter two
deal with its results, in an awed world and thankful praise.
The emphatic words in the first strophe are those which designate the scene of the
Divine act. The glow of humble pride, of wonder and thankfulness, is perceptible in the
fourfold reiteration-"in Judah, in Israel, in Salem, in Zion"; all which names are gathered
up in the eloquent "There" of Psa_76:3. The true point of view from which to regard
God’s acts is that they are His Self-revelation. The reason why Israel is the object of the
acts which manifest His name is that there He has chosen to dwell. And, since He dwells
there, the special act of judgment which the psalm celebrates was there performed. "The
lightnings of the bow" picturesquely designate arrows, from their swift flight and deadly

impact. (Compare Psa_46:9)
PULPIT, "THE present psalm consists of three stanzas—the first of three verses,
terminated by the pause mark, "Selah;" the second of six verses, ended similarly, and the
third (like the first) of three verses. It is a psalm of thanksgiving for some great and
signal mercy, which has delivered Jerusalem, and at the same time benefited "all the
afflicted of the earth" (Psalms 76:9). All the earth is therefore called upon to join with
Israel in praising God, and making him an offering (Psalms 76:10-12). Critics of all
schools (Hengstenberg, Canon Cook, Professor Alexander, Dr. Kay, Four Friends, etc.)
agree in regarding the deliverance as that from Sennacherib. We must, therefore,
understand the "Asaph" of the title as designating, not the individual, but the division of
the Levites named after him.
In Judah is God known (comp. Psalms 9:16; Psalms 48:3). By "known" is meant "freshly
made known," "revealed," as it were, "anew" by the recent wonderful deliverance. His
Name is great in Israel; i.e. greatly honourcd and regarded, on account of what has
happened.
K&D 1-3, "In all Israel, and more especially in Judah, is Elohim known (here,
according to Psa_76:2, participle, whereas in Psa_9:17 it is the finite verb), inasmuch as
He has made Himself known (cf. ‫עוּ‬ ְ , Isa_33:13). His Name is great in Israel, inasmuch
as He has proved Himself to be a great One and is praised as a great One. In Judah more
especially, for in Jerusalem, and that upon Zion, the citadel with the primeval gates
(Psa_24:7), He has His dwelling-place upon earth within the borders of Israel. ‫ם‬ ֵ‫ל‬ ָ‫שׁ‬ is the
ancient name of Jerusalem; for the Salem of Melchizedek is one and the same city with
the Jerusalem of Adonizedek, Jos_10:1. In this primeval Salem God has ‫ּו‬ⅴ‫,סוּ‬ His
tabernacle (= ‫ּו‬ⅴ ֻ‫,שׂ‬ Lam_2:6, = ‫ּו‬‫ת‬ ָⅴ ֻ‫,ס‬ as in Psa_27:5), there ‫ּו‬‫ת‬ָ‫ּונ‬‫ע‬ ְ‫,מ‬ His dwelling-place, - a
word elsewhere used of the lair of the lion (Psa_104:22, Amo_3:4); cf. on the choice of
words, Isa_31:9. The future of the result ‫י‬ ִ‫ה‬ְ‫י‬ַ‫ו‬ is an expression of the fact which is evident
from God's being known in Judah and His Name great in Israel. Psa_76:4 tells what it is
by which He has made Himself known and glorified His Name. ‫ה‬ ָ ָ‫,שׁ‬ thitherwards, in
that same place (as in fact the accusative, in general, is used both in answer to the
question where? and whither?), is only a fuller form for ‫ם‬ ָ‫,שׁ‬ as in Isa_22:18; Isa_65:9;
2Ki_23:8, and frequently; Arab. taʤmma (tuʤmma) and ‫ן‬ ָ ַ (from ‫ה‬ ָ ַ ) confirm the
accusative value of the ah. ‫ת‬ ֶ‫שׁ‬ ָ‫י־ק‬ ֵ‫פ‬ ְ‫שׁ‬ ִ‫ר‬ (with Phe raphatum, cf. on the other hand, Son_8:6)
(Note: The pointing is here just as inconsistent as in ‫דוּת‬ ְ‫ל‬ַ‫,י‬ and on the contrary
‫וּת‬ ְ‫ר‬ ַ‫)).מ‬
are the arrows swift as lightning that go forth (Job_41:20-28) from the bow; side by side
with these, two other weapons are also mentioned, and finally everything that pertains
to war is gathered up in the word ‫ה‬ ָ‫מ‬ ָ‫ח‬ ְ‫ל‬ ִ‫מ‬ (cf. Hos_2:18). God has broken in pieces the
weapons of the worldly power directed against Judah, and therewith this power itself

(Isa_14:25), and consequently (in accordance with the prediction Hos_1:7, and Isa 10,
14, Isa_17:1-14, 29, Isa_31:1-9, 33, 37, and more particularly Psa_31:8) has rescued His
people by direct interposition, without their doing anything in the matter.
BI 1-12, "In Judah is God known: His name is great in Israel.
Glorious aspects of the Divine character
I. As the glorious resident in the midst of His people (Psa_76:1-2). God is everywhere;
but is in an especial sense present with holy souls. They are represented as His “temple,”
which implies—
1. Special connection with Him.
2. Special consecration to Him.
3. Special manifestation of Him.
II. As the triumphant conqueror of his enemies. He does His work—
1. Thoroughly (Psa_76:3-5).
2. Easily (Psa_76:6). His word is the fire that will burn up corruption, the hammer
that will break the rocky heart, the sword that will slay moral evil.
3. Judicially (Psa_76:8-9). God is infinitely just in crushing all evil. Satan is a
usurper, and all his hosts are rebels. As a just God, He will put all-enemies under His
feel. In a moral sense, God is a “God of battles.” He is eternally warring against
wrong.
III. As the absolute master of malign passions (Psa_76:10).
1. He subordinates human wrath. As the mariner makes the gale his servant to bear
his vessel to the port, so God makes the malign passions of men and devils to bear on
His great purposes to their complete fulfilment.
2. He restrains it. He allows the wrath of His creatures to go no further than He
chooses. As He has set a boundary to the ocean, He has also to the human passions.
“So far shalt thou go, and no further.”
IV. As the supreme object of human worship (Psa_76:11). This implies two things.
1. Devout resolutions. “Vow and pay unto the Lord your God.” In this clause we have
the fundamental God, and do right, and we shall get on as much as He thinks good
for us. (A. K. H. Boyd, D. D.)
EXPOSITORS DICTIONARY OF TEXTS, Psalm 76:1
We call the Jews a people. What does this mean? It generally means a number of persons
bound together by three things: by having one blood, one language, one land. Other
bonds may usually come in, such as one set of customs, one law, one government, one
religion. But the three I have mentioned are the most constant.
I. First one blood. The Jews mixed wonderfully little with other people till quite late in
history, and the family feeling was part of their religion. One of the names by which they

are called is "The Children of Israel". Generation after generation was thus taught to look
back to the first beginnings of the people. It lifted them out of base and earthly things. It
carried them halfway to God. For God Himself was likewise known to them in the same
form. Declaring Himself as the God of Abraham, Isaac, and Jacob, He brought Himself
near to them through their recollections of their forefathers.
II. Secondly, a people is held together by speaking one language. This bond of language
the Jews possessed. Almost from the first it became intermixed with their thoughts
about God. First the memory of His Commandments as written on the Tables of stone or
spoken by the lips of Moses, then the possession of holy books, the short beginnings of a
Bible, led them to feel that their common speech was not merely the necessary means of
conversing with each other on the things of everyday life, but also supplied the outward
form in which God spoke to their fathers and to them.
III. Again, men are made one people by dwelling in one land. And such was Judea or
Jewry, the land of Israel to the Jews, the children of Israel. The affection which they bore
it was one of the most powerful ties which helped them to feel that they were indeed one
at times when other causes were tearing them asunder. God saw fit that for their sins
they should be earned away prisoners into a strange land, and there they seemed ready
to be scattered away and leave no traces on the face of the earth, till in due time part of
them obtained leave to return to their own country, and then once more the people rose
out of the dust. Their entrance into it was marked by wonderful signs of God"s presence
and favour, and He taught them to look on continuance upon its sacred soil as the
highest earthly blessing, the best reward for those who obeyed His laws.
IV. We have now considered the three chief signs which mark a people in the proper
sense of the word, and which the Bible shows to have marked the ancient people of God,
the Jews. So far they were in a great measure like other peoples, old and new. The
difference was that God made Himself known to no other people. That is what renders
their history a treasure of the highest and best instruction to us; not a mere subject of
curiosity for those who have time and opportunity to busy themselves about things that
happened so very long ago, but a possession meant for the use of every one of us.
—J. F. A. Hort, Sermons on the Books of the Bible, p18.
EBC, "IN contents and tone this psalm is connected with Psalms 46:1-11; Psalms 48:1-14.
No known event corresponds so closely with its allusions as the destruction of
Sennacherib’s army, to which the LXX in its superscription refers it. The singer is
absorbed in the one tremendous judgment which had delivered the dwelling place of
Jehovah. His song has but one theme-God’s forth flashing of judgment on Zion’s foes.
One note of thankfulness sounds at the close, but till then all is awe. The psalm is divided
into four strophes, of three verses each. The former two describe the act; the latter two
deal with its results, in an awed world and thankful praise.
The emphatic words in the first strophe are those which designate the scene of the

Divine act. The glow of humble pride, of wonder and thankfulness, is perceptible in the
fourfold reiteration-"in Judah, in Israel, in Salem, in Zion"; all which names are gathered
up in the eloquent "There" of Psalms 76:3. The true point of view from which to regard
God’s acts is that they are His Self-revelation. The reason why Israel is the object of the
acts which manifest His name is that there He has chosen to dwell. And, since He dwells
there, the special act of judgment which the psalm celebrates was there performed. "The
lightnings of the bow" picturesquely designate arrows, from their swift flight and deadly
impact. {Compare Psalms 46:9}
2 His tent is in Salem,
his dwelling place in Zion.
BAR ES, "In Salem also - This was the ancient name for Jerusalem, and is
evidently so used here. It continued to be given to the town until the time of David, when
it was called “Jerusalem.” See the notes at Isa_1:1. The word properly means “peace,”
and is so rendered here by the Septuagint, ᅚν εᅶρήνᇽ ᆇ τόπος αύτοሞ en eirēnē ho topos autou
- “his place is in peace.” There may have been an allusion here to that ancient
signification of the name, as being more poetical, and as suggesting the fact that God had
restored peace to the city and nation when invaded.
Is his tabernacle - The tent, or sacred place where he is worshipped. Salem or
Jerusalem was made the place of public worship, and the ark removed there by David,
2Sa_6:17.
And his dwelling-place in Zion - That is, on Mount Zion - the portion of
Jerusalem in which David built his own palace, and which he made the place of public
worship. This remained so until the temple was built on Mount Moriah; see the notes at
Psa_2:6; compare Psa_9:11; Psa_48:12; Psa_65:1.
CLARKE, "In Salem also is his tabernacle - Salem was the ancient name of
Zebus, afterward called Jerusalem. Here was the tabernacle set up; but afterwards, when
the temple was built on Mount Zion, there was his habitation. The Psalm was evidently
composed after the building of Solomon’s temple.

GILL, "In Salem also is his tabernacle,.... That is, in Jerusalem, as the Targum
expresses it, where the tabernacle of Moses and the ark of the covenant were, and
afterwards the temple of Solomon, which the Targum here calls the house of the
sanctuary; and may be interpreted of the human nature of Christ, the true tabernacle
which God pitched, and not man, in which the divine word when he was made flesh
dwelt or tabernacled among the Jews at Jerusalem, and in other parts of Judea, Heb_
8:2. Salem or Jerusalem often signifies the church of God in Gospel times, in the midst
of which Christ resides, and where he grants his gracious presence, Heb_12:22 and in
the New Jerusalem the tabernacle of God will be with men, and he will dwell among
them, Rev_21:2. The Septuagint translate the word, and render it, "in peace", as in Heb_
7:2, the God of peace dwells among those that live in peace, 2Co_13:11,
and his dwelling place in Zion; where the ark was brought by David, and the temple
was built by Solomon, into which, as rebuilt by Zerubbabel, Christ came, and here he
preached; a figure of the church, which is his habitation.
HE RY, "In the tokens of God's special presence with them in his ordinances, Psa_
76:2. In the whole land of Judah and Israel God was known and his name was great; but
in Salem, in Zion, were his tabernacle and his dwelling-place. There he kept court; there
he received the homage of his people by their sacrifices and entertained them by the
feasts upon the sacrifices; thither they came to address themselves to him, and thence by
his oracles he issued out his orders; there he recorded his name, and of that place he
said, Her will I dwell, for I have desired it. It is the glory and happiness of a people to
have God among them by his ordinances; but his dwelling-place is a tabernacle, a
movable dwelling. Yet a little while is that light with us.
JAMISO , "Salem — (Gen_14:18) is Jerusalem.
CALVI , "2.And his tabernacle was in Salem Here the reason is assigned why God,
putting the Assyrians to flight, vouchsafed to deliver the city of Jerusalem, and to
take it under his protection. The reason is, because he had there chosen for himself a
dwelling-place, in which his name was to be called upon. The amount, in short, is,
first, that men had no ground to arrogate to themselves any share in the deliverance
of the city here portrayed, God having strikingly showed that all the glory was his
own, by displaying from heaven his power in the sight of all men; and, secondly,
that he was induced to oppose his enemies from no other consideration but that of
his free choice of the Jewish nation. God having, by this example, testified that his
power is invincible for preserving his Church, it is a call and an encouragement to
all the faithful to repose with confidence under his shadow. If his name is precious
to himself, it is no ordinary pledge and security which he gives to our faith when he
assures us that it is his will that the greatness of his power should be known in the
preservation of his Church. Moreover, as the Church is a distinguished theater on
which the Divine glory is displayed, we must always take the greatest care not to
shroud or bury in forgetfulness, by our ingratitude, the benefits which have been
bestowed upon it, and especially those which ought to be held in remembrance in all
ages. Farther, although God is not now worshipped in the visible tabernacle, yet as
by Christ he still dwells in the midst of us, yea even within us, we will doubtless

experience, whenever we are exposed to danger, that under his protection we are in
perfect safety. If the earthly sanctuary of Jerusalem afforded to God’s ancient
people succor while it stood, we may rest assured that he will have no less care of us
who live in the present day, when we consider that he has vouchsafed to choose us as
his temples in which he may dwell by his Holy Spirit. Here the prophet, in speaking
of Jerusalem, uses merely the name of Salem, which was the simple and
uncompounded name of the city, and had been applied to it very anciently, as
appears from Genesis 14:18. Some think that the name in the course of time
assumed its compound form, by having Jebus prefixed to Salem; for Jebus was the
name by which it was afterwards known in the intervening period, as we learn from
the Book of Judges, Jude 19:10, it being so called because it was inhabited by the
Jebusites. But we will be more correct as to the etymology of the word, if we derive
it from the verb ‫,יראה‬ yereh, which signifies will see, (267) because Abraham said,
“God will look out for himself a lamb for a burnt-offering,” (Genesis 22:8.)
SPURGEO , "Ver. 2. In Salem also is his tabernacle. In the peaceful city he dwells,
and the peace is perpetuated, because there his sacred tent is pitched. The church of
God is the place where the Lord abides and he is to her the Lord and giver of peace.
And his dwelling place in Zion. Upon the chosen hill was the palace of Israel's Lord.
It is the glory of the church that the Redeemer inhabits her by his Holy Spirit. Vain
are the assaults of the enemy, for they attack not us alone, but the Lord himself.
Immanuel, God with us, finds a home among his people, who then shall work us ill?
(vid. 4,1), a Psalm by Asaph, a song. Similar expressions (God of Jacob, Ps 75:10
Ver. 2. In Salem also is his tabernacle. It is not without meaning that Jerusalem has
the appellation of Salem; for it is thereby insinuated that the tabernacle of God,
notwithstanding the assault of foes, in the very heart of the tumults of war remained
in peace. How much more now that the invaders had been overthrown, would
prosperity be enjoyed? Hermann Venema.
Ver. 2. In Salem also is his tabernacle. God the Holy Ghost is a spirit of peace, he is
the comforter; he seals up peace (2 Corinthians 1:22). This blessed dove brings the
olive branch of peace in his mouth: now a peaceable disposition evidences something
of God in a man, therefore God loves to dwell there. "In Salem is God's tabernacle:"
Salem signifies peace; God dwells in a peaceable spirit. Thomas Watson.
Ver. 2. In Salem also is his tabernacle, etc. All the old versions, as well as the two
English ones, have missed one especial force of this passage. There is no direct
reference in words to any human habitation, but to the lair of the Lion of Judah.
The word wkm does not only mean his tabernacle, but his covert, and is so
translated in another place (Jeremiah 25:38): "He hath forsaken his covert, as the
lion; "and the vaguer word wtgwem which succeeds may well be translated by "den,

"or some equivalent phrase. Psalms 10:9. Simon De Muis.
Ver. 2-3. The care of Salem, or Zion, lies at the bottom of all God's powerful acting
and workings among the sons of men. Every mighty work of God throughout the
world may be prefaced with these two verses. The whole course of affairs in the
world in steered by Providence in reference to the good of Salem. John Owen.
PULPIT, "In Salem; i.e. Jerusalem. "Salem" was probably a shortened form of the
full and complete name, like "Peer" for "Baalpeor," "Maachah" for "Aram-Maa-
chah," "El Kuds" for "Beit-el-Kuds," and the like. (So Professor Cheyne.) "Salem"
is the peaceful place, the place where God's presence breathed peace and
tranquillity. It is only used here and in Genesis 14:11. Is his tabernacle; literally, his
tent (comp. Psalms 15:1; Psalms 27:5, Psalms 27:6; Psalms 61:4). The temple is
meant, as even Professor Cheyne sees. It took the place of the original "tabernacle,"
and was modelled upon it. And his dwelling place in Zion; or, "his lair" (comp.
Psalms 104:22).
3 There he broke the flashing arrows,
the shields and the swords, the weapons of war.
[b]
BAR ES, "There brake he the arrows of the bow - That is, in Salem, or near
Salem. The language is such as would be used in reference to invaders, or to armies that
came up to storm the city. The occasion is unknown; but the meaning is, that God drove
the invading army back, and showed his power in defending the city. The phrase “the
arrows of the bow,” is literally, “the lightnings of the bow,” the word rendered “arrows”
meaning properly “flame;” and then, “lightning.” The idea is, that the arrows sped from
the bow with the rapidity of lightning.
The shield - Used for defense in war. See Psa_5:12; Psa_33:20; compare the notes at
Eph_6:16.
And the sword - That is, he disarmed his enemies, or made them as powerless as if
their swords were broken.
And the battle - He broke the force of the battle; the strength of the armies drawn
up for conflict.

CLARKE, "There brake he the arrows of the bow - ‫רשפי‬ rishphey, the fiery
arrows. Arrows, round the heads of which inflammable matter was rolled, and then
ignited, were used by the ancients, and shot into towns to set them on fire; and were
discharged among the towers and wooden works of besiegers. The Romans called them
phalaricae; and we find them mentioned by Virgil, Aen. lib. ix., ver. 705: -
Sed magnum stridens contorta phalarica venit,
Fulminis acta modo.
On this passage Servius describes the phalarica as a dart or spear with a spherical
leaden head to which fire was attached. Thrown by a strong hand, it killed those whom it
hit, and set fire to buildings, etc. It was called phalarica from the towers called phalae
from which it was generally projected. In allusion to these St. Paul speaks of the fiery
darts of the devil, Eph_6:16, to the note on which the reader is requested to refer.
The shield and the sword - If this refers to the destruction of Sennacherib’s army,
it may be truly said that God rendered useless all their warlike instruments, his angel
having destroyed 185,000 of them in one night.
GILL, "There brake he the arrows of the bow.... The Targum is,
"there brake he the arrows and the bows of the people that make war;''
the word ‫,רשפי‬ translated "arrows", signifies "sparks or coals of fire"; see Job_5:7 and is
used of arrows, because they fly swiftly, as sparks do, or because of their brightness, or
because fiery; so we read of "the fiery darts of Satan", Eph_6:16, and perhaps they may
be meant here: when Christ our Lord suffered near Jerusalem, he spoiled principalities
and powers, and broke their strength and might, and made peace by the blood of his
cross, in which he triumphed over them; for the destroying of these instruments of war
with what follow:
the shield, and the sword, and the battle, is expressive of making wars to cease,
and causing peace; and may include the peace which was all the world over at the birth
of Christ, and was foretold and expressed in much such language as here, Zec_9:9, and
also that which was made by his sufferings and death, and which was published in his
Gospel by his apostles, whom he sent forth unarmed, whose weapons were not carnal,
but spiritual; and likewise the spiritual peace he gives to his people, quenching the fiery
darts of Satan, and delivering them from the archers that shoot at them, and sorely
grieve them; as well as that peace which shall be in the world and churches in the latter
day; see Psa_46:11,
HE RY, " In the victories they had obtained over their enemies (Psa_76:3): There
broke he the arrows of the bow. Observe how threatening the danger was. Though
Judah and Israel, Salem and Zion, were thus privileged, yet war is raised against them,
and the weapons of war are furbished.
1. Here are bow and arrows, shield and sword, and all for battle; but all are broken and
rendered useless. And it was done there, (1.) In Judah and in Israel, in favour of that
people near to God. While the weapons of war were used against other nations they

answered their end, but, when turned against that holy nation, they were immediately
broken. The Chaldee paraphrases it thus: When the house of Israel did his will he placed
his majesty among them, and there he broke the arrows of the bow; while they kept
closely to his service they were great and safe, and every thing went well with them. Or,
(2.) In the tabernacle and dwelling-place in Zion, there he broke the arrows of the bow; it
was done in the field of battle, and yet it is said to be done in the sanctuary, because done
in answer to the prayers which God's people there made to him and in the performance
of the promises which he there made to them, of both which see that instance, 2Ch_
20:5, 2Ch_20:14. Public successes are owing as much to what is done in the church as to
what is done in the camp. Now,
JAMISO , "brake ... the arrows — literally, “thunderbolts” (Psa_78:48), from
their rapid flight or ignition (compare Psa_18:14; Eph_6:16).
the battle — for arms (Hos_2:18).
CALVI , "3.There he broke the arrows of the bow. We have here stated the
particular way in which God was known in Judah. He was known by the wonderful
proofs of his power, which he exhibited in preserving the city. Under these figures is
described the destruction of the enemies of the chosen people. (268) They could not
otherwise have been overthrown than by being despoiled of their armor and
weapons of war. It is therefore said, that the arrows, the swords, and the shields,
were broken, yea, all the implements of war; implying that these impious enemies of
the Church were deprived of the power of doing harm. The fact indeed is, that they
were wounded and slain, while their weapons remained uninjured; but this
metonymy, by which what befell themselves is represented as happening to their
implements of war, is not improper. Some translate the word ‫,רשפים‬ reshaphim,
points of weapons! Properly, it should be renderedfires; (269) but it is more
accurate to take it for arrows. Even birds are sometimes metaphorically so called,
on account of their swiftness; and flying is attributed to arrows in Psalms 91:6
SPURGEO , "Ver. 3. There brake he the arrows of the bow. Without leaving his
tranquil abode, he sent forth his word and snapped the arrows of his enemies before
they could shoot them. The idea is sublime, and marks the ease, completeness, and
rapidity of the divine action.
The shield, and the sword, and the battle. Every weapon, offensive and defensive,
the Lord dashed in pieces; death bearing bolts and life preserving armour were
alike of no avail when the Breaker sent forth his word of power. In the spiritual
conflicts of this and every age, the like will be seen; no weapon that is formed
against the church shall prosper, and every tongue that rises against her in
judgment, she shall condemn.
Selah. It is meet that we should dwell on so soul stirring a theme, and give the Lord
our grateful adoration, --hence a pause is inserted.
(vid. iv. 1), a Psalm by Asaph, a song. Similar expressions (God of Jacob, Ps 75:10

Ver. 2-3. The care of Salem, or Zion, lies at the bottom of all God's powerful acting
and workings among the sons of men. Every mighty work of God throughout the
world may be prefaced with these two verses. The whole course of affairs in the
world in steered by Providence in reference to the good of Salem. John Owen.
Ver. 3. There. Observe how it is said, There he brake, namely, in his temple, his
habitation there. For unto that his temple doth the coherence in the verse afore
carry it, for that was last in mention, and with the greatest emphasis. In the story we
read how that Sennacherib's overthrow was from Hezekiah's prayer in the temple;
for upon Sennacherib's letter, and Hezekiah's hearsay of the blasphemy, he took
himself thither, went instantly into the temple, and began his prayer thus: "O thou
God of Israel, that dwellest between the cherubims." He invocates him under that
style of his dwelling in the holiest, and so hearing prayers there. Thus you have it
recorded both in Isaiah and in 2 Kings 19:15. And how suitably, in answer
hereunto, it is said here in the Psalm, that God gave forth sentence presently out of
his tabernacle, yea, and that so suddenly too, as that the very execution is said to be
done there, that is, from thence. And yet again, in the eighth verse of the Psalm, it is
said to be a sentence from heaven too; Thou didst cause judgment (so called because
it was the sentence of God as a judge) to be heard from heaven. Thus Hezekiah
prayed, and thus God heard; and both as in the temple. Thomas Goodwin.
Ver. 3. There. These men, to wit the King of Asshur and his accomplices, came to
cast out God out of his dwelling place; but he stood to the defence of his own house,
and showed them that he would not remove for their pleasure. Robert Bruce.
BE SO , "Psalms 76:3. There brake he, &c. — That is, in Judah, or at or near
Jerusalem; the arrows of the bow — Hebrew, ‫קשׁת‬ ‫,רשׁפי‬ rishpee kasheth, the sparks
of the bow, the sparkling arrows, bright and shining, swift and piercing, like sparks
of fire. Some render it, the fiery arrows of the bow, the shield and the sword — Both
offensive and defensive weapons, so that they could neither hurt God’s people nor
save themselves from ruin; and the battle — The force and fury of the battle, and all
the power of the army put in battle array.
ELLICOTT, "(3) There.—This word in Psalms 14:5 does not appear to have a
strictly definite local sense; and here may refer to time, possibly to some event,
which we are not able with certainty to recover.
Arrows.—Literally, flashes. (See ote, Song of Solomon 8:6.) The image may be
derived from the lightning speed of the flight of arrows, or from the custom of
shooting bolts tipped with flame (see ote, Psalms 7:13), or the connection may be
from the metaphor in Psalms 91:5-6, since the Hebrew word here used denotes
pestilence in Habakkuk 3:5.
The shield, the sword, and the battle—Hosea 2:18 is the original of this. (Comp.

Psalms 46:9.) otice the fine poetic touch in the climactic use of battle to sum up all
the weapons of war.
PULPIT,"There brake he the arrows of the bow. The expression "there" seems
certainly to show that the deliverance celebrated took place at, or very near to,
Jerusalem. This would sufficiently suit the destruction of Sennacherib's army,
which certainly occurred in the neighbourhood, though not very close to the city (see
2 Kings 19:32, 38). The word translated "arrows" ( ‫רשׁפי‬ ) means properly
"lightnings" (comp. Psalms 78:48), and expresses the swift flight of the arrow, not
actual "fiery darts." The shield, and the sword, and the battle; rather, the war
equipment (Kay, Cheyne).
4 You are radiant with light,
more majestic than mountains rich with game.
BAR ES, "Thou art more glorious and excellent - The word rendered glorious
- ‫נאור‬ na'ôr - is from the verb which means “to shine,” to give light, and the word would
properly refer to a luminous or “shining” object - as the sun, the source of light. Hence, it
means “shining,” splendid, glorious; and it is thus applied to the Divine Being with
reference to his perfections, being like light. Compare 1Jo_1:5. The word rendered
“excellent,” means exalted, noble, great. These words are applied here to God from the
manifestation of his perfections in the case referred to.
Than the mountains of prey - The word “prey” as employed here - ‫טרף‬ ᑛereph -
means that which is obtained by hunting; and then, plunder. It is usually applied to the
food of wild beasts, beasts of prey. Here it refers to the “mountains” considered as the
abode or stronghold of robbers and banditti, from where they sally forth in search of
plunder. These mountains, in their heights, their rocks, their fastnesses, furnished safe
places of retreat for robbers, and hence, they became emblems of power. It is not
improbable that the hordes referred to in the psalm had their abodes in such mountains,
and hence, the psalmist says that God who made those mountains and hills was superior
to them in strength and power.
CLARKE, "Than the mountains of prey - This is an address to Mount Zion.
Thou art more illustrious and excellent than all the mountains of prey, i.e., where wild

beasts wander, and prey on those that are more helpless than themselves. Zion was the
place where God dwelt; the other mountains were the abode of wild beasts.
GILL, "Thou art more glorious and excellent than the mountains of prey.
Which is to be understood not of Zion, as some interpret it; though it is true that the
mountain of Zion, or the church of Christ, his kingdom and interest, shall in the latter
day be more glorious and excellent than all other mountains, kingdoms, and interests;
see Isa_2:2, but of God or Christ before spoken of; and so the Targum,
"bright, to be feared, art thou, O God, to be praised from the house of thy sanctuary.''
Christ, who is God over all, is "bright" (z), splendid, and glorious, in his divine nature,
being the brightness of his Father's glory, and the express image of his person: and
"excellent" in his office as Mediator, and in all his works as such; and in human nature,
at he is exalted at his Father's right hand, far above all principality, power, might, and
dominion, signified here by "mountains of prey": the kingdoms of this world, because of
their eminence and strength, are compared to mountains: see Isa_41:15 and may be
called "mountains of prey", in allusion to mountains inhabited by beasts of prey, as lions
and leopards; see Son_4:8 because obtained and possessed by tyranny and oppression.
Christ is more glorious and excellent than the kings of the earth; he is higher than they,
and is King of kings; he is richer than they, the earth is the Lord's, and the fulness
thereof, the world, and they that dwell therein; he is wiser than they, by him kings reign,
and princes decree justice; he is more powerful than they, and all must submit to him,
and all will serve him hereafter; and his kingdom will be greater than theirs, more large
and more lasting; it will be an everlasting one, and reach from sea to sea, and even to the
ends of the earth.
HE RY 4-6, "This victory redounded very much, (1.) To the immortal honour of
Israel's God (Psa_76:4): Thou art, and hast manifested thyself to be, more glorious and
excellent than the mountains of prey. [1.] “Than the great and mighty ones of the earth
in general, who are high, and think themselves firmly fixed like mountains, but are really
mountains of prey, oppressive to all about them. It is their glory to destroy; it is thine to
deliver.” [2.] “Than our invaders in particular. When they besieged the cities of Judah,
they cast up mounts against them, and raised batteries; but thou art more able to protect
us than they are to annoy us.” Wherein the enemies of the church deal proudly it will
appear that God is above them. (2.) To the perpetual disgrace of the enemies of Israel,
Psa_76:5, Psa_76:6. They were stouthearted, men of great courage and resolution,
flushed with their former victories, enraged against Israel, confident of success; they
were men of might, robust and fit for service; they had chariots and horses, which were
then greatly valued and trusted to in war, Psa_20:7. But all this force was of no avail
when it was levelled against Jerusalem. [1.] The stouthearted have despoiled and
disarmed themselves (so some read it); when God pleases he can make his enemies to
weaken and destroy themselves. They have slept, not the sleep of the righteous, who
sleep in Jesus, but their sleep, the sleep of sinners, that shall awake to everlasting shame
and contempt. [2.] The men of might can no more find their hands than the stout-
hearted can their spirit. As the bold men are cowed, so the strong men are lamed, and
cannot so much as find their hands, to save their own heads, much less to hurt their
enemies. [3.] The chariots and horses may be truly said to be cast into a dead sleep when
their drivers and their riders were so. 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. When the men were laid dead upon the spot by the
destroying angel the chariot and horse were not at all formidable. See the power and
efficacy of God's rebukes. With what pleasure may we Christians apply all this to the
advantages we enjoy by the Redeemer! It is through him that God is known; it is in him
that God's name is great; to him it is owing that God has a tabernacle and a dwelling-
place in his church. He it was that vanquished the strong man armed, spoiled
principalities and powers, and made a show of them openly.
JAMISO , "Thou — God.
mountains of prey — great victorious nations, as Assyria (Isa_41:15; Eze_38:11,
Eze_38:12; Zec_4:7).
CALVI , "It is farther added, (verse 4th,) that God is more glorious and terrible
than the mountains of prey By the mountains of prey, is meant kingdoms
distinguished for their violence and extortion. We know that from the beginning, he
who exercised himself most in robbery and pillage, was the man who most enlarged
his borders and became greatest. The Psalmist, therefore, here compares those great
kings, who had acquired large dominions by violence and the shedding of human
blood, to savage beasts, who live only upon prey, and their kingdoms to mountains
covered with forests, which are inhabited by beasts inured to live by the destruction
of other animals. The enemies of God’s ancient people had been accustomed to
make violent and furious assaults upon Jerusalem; but it is affirmed that God
greatly surpassed them all in power that the faithful might not be overwhelmed with
terror.
SPURGEO , "Ver. 4. Thou art more glorious and excellent than the mountains of
prey. Far more is Jehovah to be extolled than all the invading powers which sought
to oppress his people, though they were for power and greatness comparable to
mountains. Assyria had pillaged the nations till it had become rich with mountains
of spoil, this was talked of among men as glory, but the psalmist despised such
renown, and declares that the Lord was far more illustrious. What are the honours
of war but brags of murder? What the fame of conquerors but the reek of
manslaughter? But the Lord is glorious in holiness, and his terrible deeds are done
in justice for the defence of the weak and the deliverance of the enslaved. Mere
power may be glorious, but it is not excellent: when we behold the mighty acts of the
Lord, we see a perfect blending of the two qualities.
Ver. 4. God was not known in Babylon, in Egypt, in other nations, his tabernacle

and dwelling place was not amongst them, therefore they were not glorious. But see
what is in the fourth verse, Thou art more glorious and excellent than the mountains
of prey; thou Judah, thou Israel, thou Salem, thou Zion, that hast spiritual mercies
and blessings, art more glorious than they, whatever their glory be. Have the nations
abroad goodly towers? thou hast the temple; have they stately cities? thou hast
Jerusalem, the city of God; have they wise men? thou hast the prophets; have they
gods of gold, silver, and stones; thou hast the true living God, Jehovah, to be thy
God; have they human laws that are good? thou hast divine laws that excel; have
they temporal excellencies? thou hast spiritual; have they the glory of the world?
thou hast the glory of heaven. William Greenhill.
Ver. 4. The mountains of prey. Why are they called the mountains of prey? There is
a reference to the lairs of the lions in the mountains, whence they rush forth upon
those who come that way, and tear them in pieces. In the same way the dwelling
place of God was represented above under the title of a tabernacle or lair.
Moreover, this is a mystic epithet of the mountains of Judah, by which it is hinted
that the enemies who venture to approach that lair are wont to be torn in sunder: a
terrible example of which had just been shown in the case of the Assyrian, there
overthrown, torn, and spoiled. Compare Isaiah 31:4. Hermann Venema.
COKE, "Psalms 76:4. Thou art more glorious and excellent than the mountains of
prey— The meaning of this verse is, that Jehovah, who sendeth help to his people
from Mount Sion, is superior to the gods of the mountains, under whose protection
the despoilers of the earth make their depredations. From the powerful assistance
which Jehovah afforded his people from Mount Sion, the Assyrians called him, the
God of the hills, and not of the vallies: see 1 Kings 20:23. Green. Houbigant renders
it, thou art more radiant than light; thou art higher than the eternal mountains; and
Mudge, Thou shonest forth glorious from the mountains of prey. It seems very
doubtful what these mountains of prey were. See Psalms 29:9. The common sense
given to the passage is, "Thou, O Sion, art far more impregnable, through the
defence of God, than the mountains upon which the Assyrians had fortified
themselves, and from which their soldiers made frequent excursions to ravage the
country." Slept their sleep, in the next verse, means, so as never to awake again: (see
2 Kings 20:21.) and found their hands, or arms, signifies, are enabled to strike a
stroke.
ELLICOTT, "(4) Thou art . . .—Better, Splendid art thou, glorious one, from the
mountains of prey. The construction is somewhat doubtful and favours Hupfeld’s
emendation (nora, i.e., to be feared, as in verses 8 and 13, instead of noar, i.e.,
glorious). Certainly the comparative of the Authorised Version is to be abandoned.
The poet’s thought plainly proceeds from the figure of Psalms 76:2. The mountains
are the mountains of prey of the Lion of Judah. True, a different image, as so
frequently in Hebrew poetry, suddenly interrupts and changes the picture. The hero
appears from the battle shining in the spoils taken from the foe.
PULPIT, "Thou art more glorious and excellent than the mountains of prey. The
psalmist, in this, the main portion of his psalm, directly addresses God. "Thou, O
God," he says, "art glorious," or "terrible" (comp. Psalms 76:7, where the same

word is used), "and excellent, more than the mountains of prey," or perhaps "from
the mountains of spoil;" i.e. from Jerusalem, where the spoils of the Assyrians are
laid up, and where thou sittest and rulest. (So Professor Cheyne and Canon Cook.)
COFFMA , "Verse 4
"Glorious art thou, and excellent, more than mountains of prey.
The stouthearted are made a spoil, They have slept their sleep;
And none of the men of might have found their hands.
At thy rebuke, O God of Jacob,
Both chariot and horse are cast into a dead sleep."
"More than mountains of prey" (Psalms 76:4). There is some uncertainty of the
meaning here. Delitzsch explained it as, "An appellation for haughty possessors of
worldly power."[11]
"They have slept their sleep ... and none ... have found their hands" (Psalms 76:5).
Briggs translated this verse this way:
"The stouthearted slept their last sleep,
And the men of war did not find spoil."[12]SIZE>
The clause, "none have found their hands" in the ew English Bible is rendered,
"the men cannot lift a hand." The Septuagint (LXX) reads, "have found nothing in
their hands." Rawlinson gave the meaning as, "They cannot even move a hand."[13]
Such various attempts to give the meaning of an admittedly difficult verse should
not concern us very much, because, what is being described here, according to
Delitzsch, is, "A field of corpses, the effect of the omnipotent energy of the word of
the God of Jacob."[14]
"Both chariot and horse ... into a dead sleep" (Psalms 76:6). Of course, no chariot
ever went to sleep. The chariot here, by a figure of speech, refers to charioteer, just
as the horse also includes the rider. Sudden death overcame the whole army.
"Cast into a deep sleep" (Psalms 76:6). "The sleep here is the sleep of death as
distinguished from natural sleep."[15]
"One word from the sovereign lips of the God of Jacob, and all the noise of the
camp is hushed, and we look upon a field of the dead, lying in awful stillness,
dreamlessly sleeping their long slumber."[16]
A GLIMPSE OF THE ETER AL JUDGME T DAY
We have previously quoted from Lord Byron's poem, but here are a few more lines
of it:

"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.
And the tents were all silent, the banners alone,
The lances unlifted, the trumpet unblown."SIZE>
BE SO , "Psalms 76:4. Thou — O God, to whom he is thought to direct his speech
here, as also Psalms 76:6, art more glorious, &c., than the mountains of prey —
Than the greatest kings and empires of the earth, which in the prophetical writings
are often compared to mountains. And they are called mountains of prey, because
then they were generally established by tyranny, and maintained by preying on
their own subjects, or other inferior kingdoms: or, which amounts to the same thing,
than the most powerful enemies of thy people, upon whom they used, and now
expected, to prey. Or, as some think, the psalmist asserts here that Jehovah, who
sent help to his people from mount Zion, was superior to the idol gods of the
mountains, under whose protection the despoilers of the earth made their
depredations. Thus the powerful assistance which Jehovah afforded his people from
mount Zion, caused the Syrians to call him the God of the hills, and not of the
valleys, 1 Kings 20:23. But the words may be considered as an apostrophe to mount
Zion, and then the sense is, Thou, O Zion, art infinitely more glorious and excellent,
and far more impregnable, through the favour and protection of God, than the
mountains upon which the Assyrians had fortified themselves, and from which their
soldiers made frequent excursions, and ravaged the country; more safe and secure,
through the defence of the Almighty, than “the arm of flesh and the instruments of
war could render the kingdoms of the earth, which set themselves against Zion; and
which, for their tyranny, and cruelty, and the ravages committed by them, are
likened to those mountains, where beasts of prey, with similar dispositions, rove,
and roar, and devour.” — Horne.
EBC, "The second strophe (Psa_76:4-6) comes closer to the fact celebrated, and
describes, with magnificent sweep, brevity, and vividness, the death sleep of the enemy.
But, before it shows the silent corpses, it lifts one exclamation of reverence to the God
who has thus manifested His power. The word rendered "Effulgent" is doubtful, and by a
slight transposition of letters becomes, as in Psa_76:7 which begins the next strophe,
"dread." In Psa_76:4 b the rendering "more excellent than," etc., yields a comparison
which can scarcely be called worthy. It is little to say of God that He is more glorious
than the enemies’ "mountains of prey," though Delitzsch tries to recommend this
rendering by supposing that God is represented as towering above "the Lebanon of the

hostile army of peoples." The Hebrew idiom expresses comparison by the preposition
from appended to the adjective in its simple form, and it is best here to take the
construction as indicating point of departure rather than comparison. God comes forth
as "glorious," from the lofty heights where He sits supreme. But "mountains of prey" is a
singular phrase, which can only be explained by the supposition that God is conceived of
as a Conqueror, who has laid up his spoils in His inaccessible storehouse on high. But
the LXX translates "everlasting mountains," which fits the context well, and implies a
text, which might easily be misinterpreted as meaning "prey," which misinterpretation
may afterwards have crept into the body of the text. If this alteration is not adopted, the
meaning will be as just stated.
EBC, "The second strophe (Psalms 76:4-6) comes closer to the fact celebrated, and
describes, with magnificent sweep, brevity, and vividness, the death sleep of the enemy.
But, before it shows the silent corpses, it lifts one exclamation of reverence to the God
who has thus manifested His power. The word rendered "Effulgent" is doubtful, and by a
slight transposition of letters becomes, as in Psalms 76:7 which begins the next strophe,
"dread." In Psalms 76:4 b the rendering "more excellent than," etc., yields a comparison
which can scarcely be called worthy. It is little to say of God that He is more glorious
than the enemies’ "mountains of prey," though Delitzsch tries to recommend this
rendering by supposing that God is represented as towering above "the Lebanon of the
hostile army of peoples." The Hebrew idiom expresses comparison by the preposition
from appended to the adjective in its simple form, and it is best here to take the
construction as indicating point of departure rather than comparison. God comes forth
as "glorious," from the lofty heights where He sits supreme. But "mountains of prey" is a
singular phrase, which can only be explained by the supposition that God is conceived of
as a Conqueror, who has laid up his spoils in His inaccessible storehouse on high. But
the LXX translates "everlasting mountains," which fits the context well, and implies a
text, which might easily be misinterpreted as meaning "prey," which misinterpretation
may afterwards have crept into the body of the text. If this alteration is not adopted, the
meaning will be as just stated.
K&D 4-6, "The “mountains of prey,” for which the lxx has ᆆρέων αᅶωνίων (‫ם‬ ֶ‫ר‬ ֶ‫,)?ט‬ is an
emblematical appellation for the haughty possessors of power who also plunder every
one that comes near them,
(Note: One verse of a beautiful poem of the Muᐓammel which Ibn Dûchı, the
phylarch of the Beni Zumeir, an honoured poet of the steppe, dictated to Consul
Wetzstein runs thus: The noble are like a very lofty hill-side upon which, when thou
comest to it, thou findest an evening meal and protection (Arab. 'l-‛š' w-ᏽry).)
or the proud and despoiling worldly powers. Far aloft beyond these towers the glory of
God. He is ‫ּור‬‫א‬ָ‫,נ‬ illustris, prop. illumined; said of God: light-encircled, fortified in light, in
the sense of Dan_2:22; 1Ti_6:16. He is the ‫יר‬ ִ ፍ, to whom the Lebanon of the hostile
army of the nations must succumb (Isa_10:34) According to Solinus (ed. Mommsen, p.
124) the Moors call Atlas Addirim. This succumbing is described in Psa_76:6. The strong
of heart or stout-hearted, the lion-hearted, have been despoiled, disarmed, exuti; ‫לוּ‬ ֲ‫ּול‬ ְ‫ֽשׁ‬ ֶ‫א‬

(Note: With orthophonic Gaja, vid., Baer's Metheg-Setzung, §45.)
is an Aramaizing praet. Hithpo. (like ‫ר‬ ַ ַ‫ח‬ ְ‫ת‬ ֶ‫,א‬ 2Ch_20:35, cf. Dan_4:16; Isa_63:3) with a
passive signification. From Psa_76:6 we see that the beginning of the catastrophe is
described, and therefore ‫מוּ‬ָ‫נ‬ (perhaps on that account accented on the ult.) is meant
inchoatively: they have fallen into their sleep, viz., the eternal sleep (Jer_51:39, Jer_
51:57), as Nahum says (Nah_3:18): thy shepherds sleep, O king of Assyria, thy valiant
ones rest. In Psa_76:6 we see them lying in the last throes of death, and making a last
effort to spring up again. But they cannot find their hands, which they have lifted up
threateningly against Jerusalem: these are lamed, motionless, rigid and dead; cf. the
phrases in Jos_8:20; 2Sa_7:27, and the Talmudic phrase, “he did not find his hands and
feet in the school-house,” i.e., he was entirely disconcerted and stupefied.
(Note: Dukes, Rabbinische Blumenlese, S. 191.)
This field of corpses is the effect of the omnipotent energy of the word of the God of
Jacob; cf. ‫ּו‬ ‫ר‬ ַ‫ע‬ָ‫ג‬ְ‫,ו‬ Isa_17:13. Before His threatening both war-chariot and horse (ְ‫ו‬ - ְ‫)ו‬ are
sunk into motionlessness and unconsciousness - an allusion to Ex. 15, as in Isa_43:17 :
who bringeth out chariot and horse, army and heroes - together they faint away, they
shall never rise; they have flickered out, like a wick they are extinguished.
5 The valiant lie plundered,
they sleep their last sleep;
not one of the warriors
can lift his hands.
BAR ES, "The stout-hearted are spoiled - The valiant men, the men who came
so confidently to the invasion. The word “spoiled” here, as elsewhere in the Scriptures,
means “plundered,” not (as the word is now used) “corrupted.” See the notes at Col_2:8.
They have slept their sleep - They are dead; they have slept their last sleep. Death,
in the Scriptures, as in all other writings, is often compared with sleep.
And none of the men of might - The men who came forth for purposes of war and
conquest.
Have found their hands - The Septuagint renders this, “Have found nothing in
their hands;” that is, they have obtained no plunder. Luther renders it, “And all warriors
must suffer their hands to fall.” De Wette, “Have lost their hands?” The idea seems to be,

that they had lost the use of their hands; that is, that they had no use for them, or did not
find them of any use. They could not employ them for the purpose for which they were
intended, but were suddenly stricken down.
CLARKE, "The stout-hearted are spoiled - The boasting blasphemers, such as
Rab-shakeh, and his master Sennacherib, the king of Assyria.
They have slept their sleep - They were asleep in their tent when the destroying
angel, the suffocating wind, destroyed the whole; they over whom it passed never more
awoke.
None of the men of might - Is not this a strong irony? Where are your mighty
men? their boasted armor, etc.?
GILL, "The stout hearted are spoiled,.... The Assyrian army, its officers and
generals, that came up against Jerusalem, with great resolution and courage, and with
daring impiety and blasphemy against the God of heaven, as Rabshakeh and others;
these were spoiled, and their armour and riches became a prey to those they thought to
have made a prey of. So principalities and powers were spoiled by Christ upon the cross,
and Satan, the strong man armed, has in the conversion of a sinner his armour taken
from him, and his spoils divided by him that is stronger than he; and such as are
stouthearted, and far from true righteousness, are stripped of their own, and made
willing, in the day of Christ's power upon them, to submit to his; and as for antichrist,
whose look is more stout than his fellows, that exalts himself above all that is called God,
and opens his mouth in blasphemy against him and his followers, he shall be destroyed
with the breath of Christ's mouth, and the brightness of his coming: or "the stout
hearted have spoiled themselves" (a); as the Midianites did, or gave themselves for a
prey; so the Targum,
"the stouthearted have cast off from them the weapons of war;''
threw away their armour, and ran away, such of them as were not destroyed by the
angel. It is observable, that the Hebrew word, translated "spoiled", is in the Syriac form:
they have slept their sleep: the sleep of death, as did the Assyrians when smitten by
the angel, which was done in the night, when probably they were fast asleep, and so
never awoke more, as the Babylonians, Jer_51:57. So Jezebel, or the Romish antichrist,
shall be cast into a bed, and her children killed with death, Rev_2:22. Death is often in
Scripture signified by a sleep, both the death of the righteous and of the wicked; but
there is a difference between the one and the other; wherefore the death of the wicked
here is called "their sleep"; the one sleep in Jesus, in his arms, and under his
guardianship, the other not; to the one death is a true and proper rest from toil and
labour, to the other only a cessation from doing mischief, Job_3:17, the one rests in
hopes of a glorious resurrection, the other not; the one will awake in Christ's likeness,
and to everlasting life; the other in the image of Satan, and to everlasting shame and
contempt:
and none of the men of might have found their hands; none of the valiant

soldiers in the Assyrian army could find their hands to fight their enemies, or defend
themselves; as men in a deep sleep cannot find their hands to do anything, and are as if
they had none, and still less in a dead sleep. The Targum is,
"they were not able to lay hold on their armour with their hands.''
This was the case of them that were killed; and as for those that remained alive, they
were struck with such a panic, that their hearts could not endure, nor their hands be
strong when God thus dealt with them; and so it will be with the antichristian army at
the battle of Armageddon; and so it is with the wicked at death, they cannot find their
hands so as to prevent it; and when it has seized upon them, they cannot find their
hands to do any more mischief.
JAMISO , "slept their sleep — died (Psa_13:3).
none ... found ... hands — are powerless.
CALVI , "5.The stout-hearted were spoiled, The power of God in destroying his
enemies is here exalted by another form of expression. The verb ‫אשתוללו‬ , eshtolelu,
which we translate were spoiled, is derived from ‫,שלל‬ shalal, and the letter ‫,א‬ aleph,
is put instead of the letter ‫,ה‬ he. (270) Some translate, were made fools; (271) but this
is too forced. I, however, admit that it is of the same import, as if it had been said,
that they were deprived of wisdom and courage; but we must adhere to the proper
signification of the word. What is added in the second clause is to the same purpose,
All the men of might have not found their hands (272) that is to say, they were as
incapable of fighting as if their hands had been maimed or cut off. In short, their
strength, of which they boasted, was utterly overthrown. The words,they slept their
sleep, (273) refer to the same subject; implying that whereas before they were active
and resolute, their hearts now failed them, and they were sunk asleep in sloth and
listlessness. The meaning, therefore, is, that the enemies of the chosen people were
deprived of that heroic courage of which they boasted, and which inspired them
with such audacity; and that, in consequence, neither mind, nor heart, nor hands,
none either of their mental or bodily faculties, could perform their office. We are
thus taught that all the gifts and power which men seem to possess are in the hand
of God, so that he can, at any instant of time, deprive them of the wisdom which he
has given them, make their hearts effeminate, render their hands unfit for war, and
annihilate their whole strength. It is not without reason that both the courage and
power of these enemies are magnified; the design of this being, that the faithful
might be led, from the contrast, to extol the power and working of God. The same
subject is farther confirmed from the statement, that the chariot and the horse were
cast into a deep sleep at the rebuke of God (274) This implies, that whatever activity
characterised these enemies, it was rendered powerless, simply by the nod of God.
Although, therefore, we may be deprived of all created means of help, let us rest
contented with the favor of God alone, accounting it all-sufficient, since he has no
need of great armies to repel the assaults of the whole world, but is able, by the mere
breath of his mouth, to subdue and dissipate all assailants.

SPURGEO , "Ver. 5. The stouthearted are spoiled. They came to spoil, and lo! they
are spoiled themselves. Their stout hearts are cold in death, the angel of the
pestilence has dried up their life blood, their very heart is taken from them.
They have slept their sleep. Their last sleep--the sleep of death.
And none of the men of might have found their hands. Their arms are palsied, they
cannot lift a finger, for the rigour of death has stiffened them. What a scene was
that when Sennacherib's host was utterly destroyed in one night. The hands which
were furious to pull down Jerusalem, could not even be raised from the sod, the
most valiant warriors were as weak as the palsied cripples at the temple gate, yea,
their eyes they could not open, a deep sleep sealed their vision in everlasting
darkness. O God, how terrible art thou! Thus shalt thou fight for us, and in the
hour of peril overthrow the enemies of thy gospel. Therefore in thee will we trust
and not be afraid.
Ver. 5. The stouthearted are spoiled. There is indicated in these words that
consternation of mind which deprives of judgment and power. The valiant are
spoiled of their heart: that is, they who at other times were wise and courageous
have now lost their heart, and have been reduced to foolishness and stupidity.
Hermann Venema.
Ver. 5. The stouthearted are spoiled. After the breaking of their weapons their
spoliation is recorded, for that follows the slaughter of foes. or is mention made of
that without reason. They had come to spoil, therefore are they deservedly spoiled.
Musculus.
Ver. 5. The stouthearted are spoiled. Some translate it, They are spoiled of their
stout heart. The stouthearted, the strong, are spoiled. The strong man may be
spoiled by a stronger; that's a good sense, but it is more elegantly rendered, they are
spoiled of their stout heart; that is, the Lord takes their heart out of their bosom.
Daring men, who fear nothing, are turned into Magor-missabibs--fear round about;
their stout hearts are taken from them, and they are so far from being a terror to
other men, that they run from the shadow of a man; their courage is down; they
cannot give a child a confident look, much less look dangers or enemies in the face.
Joseph Caryl.
Ver. 5. (last clause). The strength and power of a man is in his hands; if they be
gone, all his hope is gone. If a man's sword be taken from him, he will do what he
can with his hands; but if his hands be gone, he may go to sleep for any disturbance
he will work. For men not to find their hands, is not to have that power for the
execution of their designs which formerly they had. John Owen.
Ver. 5. (last clause). As we say of a man that goes lamely or lazily, "he cannot find
his feet; "so of a man that acts lamely or lazily, or of a soldier that fights faintly and

cowardly, he cannot find his hands. Joseph Caryl.
Ver. 5-6.
For the Angel of Death spread his wings on the blast,
And breathed in the face of the foe as he passed;
And the eyes of the sleepers waxed deadly and chill,
And their hearts but once heaved, and for ever were still!
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 breaking surf.
And there lay the rider distorted and pale,
With the dew on his brow and the rust on his mail;
And the tents were all silent, the banners alone,
The lances unlifted, the trumpet unblown.
George Gordon, Lord Byron.
BE SO , "Verse 5-6
Psalms 76:5-6. The stout-hearted are spoiled — Of all that glory and advantage
which they either had already obtained, or further expected from the success of
their present expedition. They became a prey to those on whom they hoped to prey.
They have slept their sleep — Even a perpetual sleep, or the sleep of death. They
have slept so as never to awake again to life on earth. He terms their death sleep,
because they were slain in the night, when they had composed themselves to sleep,
and so passed, perhaps insensibly, from one sleep to another. one of the men of
might have found their hands — They had no more strength in, or use of their
hands, against the destroying angel, than those who have no hands. At thy rebuke,
O God of Jacob — By a rebuking blast sent from thee; both the chariot and horse
are cast into a dead sleep — Are rendered motionless and useless, like persons in a
dead sleep. The horses were killed, as well as their riders, and the chariots were of
no further service.
EBC, "Psa_76:5 gives some support to the existing text, by its representation of the
stout-hearted foe as "spoiled." They are robbed of their might, their weapons, and their
life. How graphically the psalmist sets before the eyes of his readers the process of
destruction from its beginning! He shows us the warriors falling asleep in the drowsiness
of death. How feeble their "might" new! One vain struggle, as in the throes of death, and
the hands which shot the "lightnings of the bow" against Zion are stiff for evermore. One
word from the sovereign lips of the God of Jacob, and all the noise of the camp is
hushed, and we look out upon a field of the dead, lying in awful stillness, dreamlessly
sleeping their long slumber.
The third strophe passes from description of the destruction of the enemy to paint its
widespread results in the manifestation to a hushed world of God’s judgment. In it anger
and love are wondrously blended; and while no creature can bear the terrible blaze of
His face, nor endure the weight of His onset "in the time of His anger," the most awful
manifestations thereof have a side of tenderness and an inner purpose of blessing. The
core of judgment is mercy. It is worthy of God to smite the oppressor and to save the
"afflicted," who not only suffer, but trust. When He makes His judgments reverberate
from on high, earth should keep an awed stillness, as nature does when thunder peals.

When some gigantic and hoary iniquity crashes to its fall, there is a moment of awed
silence after the hideous tumult.
EBC, "Psalms 76:5 gives some support to the existing text, by its representation of
the stout-hearted foe as "spoiled." They are robbed of their might, their weapons,
and their life. How graphically the psalmist sets before the eyes of his readers the
process of destruction from its beginning! He shows us the warriors falling asleep in
the drowsiness of death. How feeble their "might" new! One vain struggle, as in the
throes of death, and the hands which shot the "lightnings of the bow" against Zion
are stiff for evermore. One word from the sovereign lips of the God of Jacob, and all
the noise of the camp is hushed, and we look out upon a field of the dead, lying in
awful stillness, dreamlessly sleeping their long slumber.
The third strophe passes from description of the destruction of the enemy to paint
its widespread results in the manifestation to a hushed world of God’s judgment. In
it anger and love are wondrously blended; and while no creature can bear the
terrible blaze of His face, nor endure the weight of His onset "in the time of His
anger," the most awful manifestations thereof have a side of tenderness and an
inner purpose of blessing. The core of judgment is mercy. It is worthy of God to
smite the oppressor and to save the "afflicted," who not only suffer, but trust. When
He makes His judgments reverberate from on high, earth should keep an awed
stillness, as nature does when thunder peals. When some gigantic and hoary iniquity
crashes to its fall, there is a moment of awed silence after the hideous tumult.
The last Strophe is mainly a summons to praise God for His manifestation of
delivering judgment. Psalms 76:10 is obscure. The first clause is intelligible enough.
Since God magnifies His name by His treatment of opposing men, who set
themselves against Him, their very foaming fury subserves His praise. That is a
familiar thought with all the Scripture writers who meditate on God’s dealings. But
the second clause is hard. Whose "wraths" are spoken of in it? God’s or man’s? The
change from the singular ("wrath of man") to plural ("wraths") in b makes it all
but certain that God’s fulness of "wrath" is meant here. It is set over against the
finite and puny "wrath" of men, as an ocean might be contrasted with a shallow
pond. If so, God’s girding Himself with the residue of His own wrath will mean that,
after every such forth-putting of it as the psalm has been hymning, there still
remains an unexhausted store ready to flame out if need arise. It is a stern and
terrible thought of God, but it is solemnly true. His lovingkindness out measures
man’s, and so does His judicial judgment. All Divine attributes partake of
Infinitude, and the stores of His punitive anger are not less deep than those of His
gentle goodness.
Therefore men are summoned to vow and pay their vows; and while Israel is called
to worship, the nations around, who have seen that field of the dead, are called to do
homage and bring tribute to Him who, as it so solemnly shows, can cut off the
breath of the highest, or can cut down their pride, as a grape gatherer does the ripe
cluster (for such is the allusion in the word "cuts down"). The last clause of the
psalm, which stands somewhat disconnected from the preceding, gathers up the

lessons of the tremendous event which inspired it, when it sets Him forth as to be
feared by the kings of the earth.
PULPIT, "The stout hearted are spoiled. A "vivid description of the catastrophe"
now follows. The "stout hearted," the aggressors, the great dominant race, that has
spoiled all the nations of the earth, and fears no one (comp. Isaiah 10:12-14, "The
stout heart of the King of Assyria"), is itself spoiled in turn. They have slept their
sleep. They have slept, and, as they slept (2 Kings 19:35), they found it indeed a
sleep, even the sleep of death. And none of the men of might have found their hands.
The mighty men, suddenly assaulted by the grim destroyer, Death, can make no
resistance; they are paralyzed; they cannot even move a hand.
ELLICOTT, "(5) Are spoiled.—Literally, have let themselves be spoiled. The
picture is of men rendered powerless, at a glance, a word, from God.
Slept their sleep.—Better, have sunk into a deep sleep.
one of the men of might have found their hands.—This expression for
powerlessness naturally grew into an idiom in a language that used the word hand
as a synonym for strength. (Comp. Joshua 8:20, margin; Exodus 14:31, margin;
Deuteronomy 32:36, margin.) Delitzsch quotes a Talmudic phrase, “We did not find
our hands and feet in the school house.” We may compare the Virgilian use of
manus (Æn. 6:688), and Shakespeare’s “a proper fellow of my hands,” and for the
use of “find” compare the common phrase “find one’s tongue.”
6 At your rebuke, God of Jacob,
both horse and chariot lie still.
BAR ES, "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.
CLARKE, "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
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 the notes on 2 Kings 19.
GILL, "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 ‫,נרדם‬ 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.
JAMISO , "chariot and horse — for those fighting on them (compare Psa_68:17).
SPURGEO , "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.
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.

Ver. 5-6. See Psalms on "Psalms 76:6" for further information.
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.
7 It is you alone who are to be feared.
Who can stand before you when you are angry?
BAR ES, "Thou, even thou, art to be feared - To be had in reverence or
veneration. The repetition of the word “thou” is emphatic, as if the mind paused at the
mention of God, and remained in a state of reverence, repeating the thought. The
particular “reason” suggested here why God should be had in reverence, was the display
of his power in overthrowing by a word the mighty hosts that had come against the holy
city.
And who may stand in thy sight - Who can stand before thee? implying that no
one had the power to do it. “When once thou art angry.” If such armies have been
overcome suddenly by thy might, then what power is there which could successfully
resist thee?
CLARKE, "Thou, even thou, art to be feared - The Hebrew is simple, but very
emphatic: ‫אתה‬ ‫נורא‬ ‫אתה‬ attah nora attah, “Thou art terrible; thou art.” The repetition of the
pronoun deepens the sense.
When once thou art angry? - Literally, From the time thou art angry. In the
moment thy wrath is kindled, in that moment judgment is executed. How awful is this
consideration! If one hundred and eighty-five thousand men were in one moment
destroyed by the wrath of God, canst thou, thou poor, miserable, feeble sinner, resist his
will, and turn aside his thunder!

GILL, "Thou, even thou, art to be feared,.... By his own people with reverence and
godly fear, because of his greatness and goodness; and to be dreaded by his enemies;
which seems to be the sense here, as appears by what follows:
and who may stand in thy sight when once thou art angry? or "from the
moment thou art angry" (b); so the Targum, from the "time", and Jarchi, from the
"hour": that is, as soon as ever his anger begins, when it is kindled but a little, and how
much less when it burns in its full strength? there is no standing before his justice, and
at his judgment seat, with boldness and confidence, and so as to succeed, or come off
acquitted, without having on his righteousness; and much less is there any standing
before his wrath and fury, when his hand takes hold on judgment to execute it; see Nah_
1:6.
HE RY 7-10, "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 (Zec_
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, Zec_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.
JAMISO , "may ... sight — contend with Thee (Deu_9:4; Jos_7:12).
CALVI , "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

Psalm 76 commentary

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Psalm 76 commentary