11I shall remember the deeds of the LORD;
         Surely I will remember Your wonders of old.

12I will meditate on all Your work
         And muse on Your deeds.

13Your way, O God, is holy;
         What god is great like our God?

14You are the God who works wonders;
         You have made known Your strength among the peoples.

15You have by Your power redeemed Your people,
         The sons of Jacob and Joseph.

16The waters saw You, O God;
         The waters saw You, they were in anguish;
         The deeps also trembled.

17The clouds poured out water;
         The skies gave forth a sound;
         Your arrows flashed here and there.

18The sound of Your thunder was in the whirlwind;
         The lightnings lit up the world;
         The earth trembled and shook.

19Your way was in the sea
         And Your paths in the mighty waters,
         And Your footprints may not be known.

20You led Your people like a flock
         By the hand of Moses and Aaron.

Parallel Verses

New American Standard Bible (©1995)
Then I said, "It is my grief, That the right hand of the Most High has changed."

GOD'S WORD® Translation (©1995)
Then I said, "It makes me feel sick that the power of the Most High is no longer the same."

King James Bible
And I said, This is my infirmity: but I will remember the years of the right hand of the most High.

Douay-Rheims Bible
And I said, Now have I begun: this is the change of the right hand of the most High.

Darby Bible Translation
Then said I, This is my weakness: the years of the right hand of the Most High

English Revised Version
And I said, This is my infirmity; but I will remember the years of the right hand of the Most High.

Webster's Bible Translation
And I said, This is my infirmity: but I will remember the years of the right hand of the Most High.

World English Bible
Then I thought, "I will appeal to this: the years of the right hand of the Most High."

Young's Literal Translation
And I say: 'My weakness is, The changes of the right hand of the Most High.'

Cross References

Psalm 31:22 As for me, I said in my alarm, "I am cut off from before Your eyes"; Nevertheless You heard the voice of my supplications When I cried to You.

Psalm 44:2 You with Your own hand drove out the nations; Then You planted them; You afflicted the peoples, Then You spread them abroad.

Psalm 44:3 For by their own sword they did not possess the land, And their own arm did not save them, But Your right hand and Your arm and the light of Your presence, For You favored them.

Psalm 73:14 For I have been stricken all day long And chastened every morning.

Psalm 143:5 I remember the days of old; I meditate on all Your doings; I muse on the work of Your hands.

Jonah 2:7 "While I was fainting away, I remembered the LORD, And my prayer came to You, Into Your holy temple.

Commentary

Matthew Henry's Whole Bible Commentary

PSALM 77

This psalm, according to the method of many other psalms, begins with sorrowful complaints but ends with comfortable encouragements. The complaints seem to be of personal grievances, but the encouragements relate to the public concerns of the church, so that it is not certain whether it was penned upon a personal or a public account. If they were private troubles that he was groaning under, it teaches us that what God has wrought for his church in general may be improved for the comfort of particular believers; if it was some public calamity that he is here lamenting, his speaking of it so feelingly, as if it had been some particular trouble of his own, shows how much we should lay to heart the interests of the church of God and make them ours. One of the rabbin says, This psalm is spoken in the dialect of the captives; and therefore some think it was penned in the captivity in Babylon. I. The psalmist complains here of the deep impressions which his troubles made upon his spirits, and the temptation he was in to despair of relief (v. 1-10). II. He encourages himself to hope that it would be well at last, by the remembrance of God's former appearances for the help of his people, of which he gives several instances (v. 11-20). In singing this psalm we must take shame to ourselves for all our sinful distrusts of God, and of his providence and promise, and give to him the glory of his power and goodness by a thankful commemoration of what he has done for us formerly and a cheerful dependence on him for the future.

To the chief musician, to Jeduthun. A psalm of Asaph.

Verses 1-10

We have here the lively portraiture of a good man under prevailing melancholy, fallen into and sinking in that horrible pit and that miry clay, but struggling to get out. Drooping saints, that are of a sorrowful spirit, may here as in a glass see their own faces. The conflict which the psalmist had with his griefs and fears seems to have been over when he penned this record of it; for he says (v. 1), I cried unto God, and he gave ear unto me, which, while the struggle lasted, he had not the comfortable sense of, as he had afterwards; but he inserts it in the beginning of his narrative as an intimation that his trouble did not end in despair; for God heard him, and, at length, he knew that he heard him. Observe,

I. His melancholy prayers. Being afflicted, he prayed (Jam. 5:13), and, being in an agony, he prayed more earnestly (v. 1): My voice was unto God, and I cried, even with my voice unto God. He was full of complaints, loud complaints, but he directed them to God, and turned them all into prayers, vocal prayers, very earnest and importunate. Thus he gave vent to his grief and gained some ease; and thus he took the right way in order to relief (v. 2): In the day of my trouble I sought the Lord. Note, Days of trouble must be days of prayer, days of inward trouble especially, when God seems to have withdrawn from us; we must seek him and seek till we find him. In the day of his trouble he did not seek for the diversion of business or recreation, to shake off his trouble that way, but he sought God, and his favour and grace. Those that are under trouble of mind must not think to drink it away, or laugh it away, but must pray it away. My hand was stretched out in the night and ceased not; so Dr. Hammond reads the following words, as speaking the incessant importunity of his prayers. Compare Ps. 143:5, 6.

II. His melancholy grief. Grief may then be called melancholy indeed, 1. When it admits of no intermission; such was his: My sore, or wound, ran in the night, and bled inwardly, and it ceased not, no, not in the time appointed for rest and sleep. 2. When it admits of no consolation; and that also as his case: My soul refused to be comforted; he had no mind to hearken to those that would be his comforters. As vinegar upon nitre, so is he that sings songs to a heavy heart, Prov. 25:20. Nor had he any mind to think of those things that would be his comforts; he put them far from him, as one that indulged himself in sorrow. Those that are in sorrow, upon any account, do not only prejudice themselves, but affront God, if they refuse to be comforted.

III. His melancholy musings. He pored so much upon the trouble, whatever it was, personal or public, that, 1. The methods that should have relieved him did but increase his grief, v. 3. (1.) One would have thought that the remembrance of God would comfort him, but it did not: I remembered God and was troubled, as poor Job (ch. 23:15); I am troubled at his presence; when I consider I am afraid of him. When he remembered God his thoughts fastened only upon his justice, and wrath, and dreadful majesty, and thus God himself became a terror to him. (2.) One would have thought that pouring out his soul before God would give him ease, but it did not; he complained, and yet his spirit was overwhelmed, and sank under the load. 2. The means of his present relief were denied him, v. 4. He could not enjoy sleep, which, if it be quiet and refreshing, is a parenthesis to our griefs and cares: "Thou holdest my eyes waking with thy terrors, which make me full of tossings to and fro until the dawning of the day." He could not speak, by reason of the disorder of his thoughts, the tumult of his spirits, and the confusion his mind was in: He kept silence even from good while his heart was hot within him; he was ready to burst like a new bottle (Job 32:19), and yet so troubled that he could not speak and refresh himself. Grief never preys so much upon the spirits as when it is thus smothered and pent up.

IV. His melancholy reflections (v. 5, 6): "I have considered the days of old, and compared them with the present days; and our former prosperity does but aggravate our present calamities: for we see not the wonders that our fathers told us off." Melancholy people are apt to pore altogether upon the days of old and the years of ancient times, and to magnify them, for the justifying of their own uneasiness and discontent at the present posture of affairs. But say not thou that the former days were better than these, because it is more than thou knowest whether they were or no, Eccl. 7:10. Neither let the remembrance of the comforts we have lost make us unthankful for those that are left, or impatient under our crosses. Particularly, he called to remembrance his song in the night, the comforts with which he had supported himself in his former sorrows and entertained himself in his former solitude. These songs he remembered, and tried if he could not sing them over again; but he was out of tune for them, and the remembrance of them did but pour out his soul in him, Ps. 43:4. See Job 35:10.

V. His melancholy fears and apprehensions: "I communed with my own heart, v. 6. Come, my soul, what will be the issue of these things? What can I think of them and what can I expect they will come to at last? I made diligent search into the causes of my trouble, enquiring wherefore God contended with me and what would be the consequences of it. And thus I began to reason, Will the Lord cast off for ever, as he does for the present? He is not now favourable; and will he be favourable no more? His mercy is now gone; and is it clean gone for ever? His promise now fails; and does it fail for evermore? God is not now gracious; but has he forgotten to be gracious? His tender mercies have been withheld, perhaps in wisdom; but are they shut up, shut up in anger?" v. 7-9. This is the language of a disconsolate deserted soul, walking in darkness and having no light, a case not uncommon even with those that fear the Lord and obey the voice of his servant, Isa. 50:10. He may here be looked upon, 1. As groaning under a sore trouble. God hid his face from him, and withdrew the usual tokens of his favour. Note, Spiritual trouble is of all trouble most grievous to a gracious soul; nothing wounds and pierces it like the apprehensions of God's being angry, the suspending of his favour and the superseding of his promise; this wounds the spirit; and who can bear that? 2. As grappling with a strong temptation. Note, God's own people, in a cloudy and dark day, may be tempted to make desperate conclusions about their own spiritual state and the condition of God's church and kingdom in the world, and, as to both, to give up all for gone. We may be tempted to think that God has abandoned us and cast us off, that the covenant of grace fails us, and that the tender mercy of our God shall be for ever withheld from us. But we must not give way to such suggestions as these. If fear and melancholy ask such peevish questions, let faith answer them from the Scripture: Will the Lord cast off for ever? God forbid, Rom. 11:1. No; the Lord will not cast off his people, Ps. 94:14. Will he be favourable no more? Yes, he will; for, though he cause grief, yet will he have compassion, Lam. 3:32. Is his mercy clean gone for ever? No; his mercy endures for ever; as it is from everlasting, it is to everlasting, Ps. 103:17. Doth his promise fail for evermore? No; it is impossible for God to lie, Heb. 6:18. Hath God forgotten to be gracious? No; he cannot deny himself, and his own name which he hath proclaimed gracious and merciful, Ex. 34:6. Has he in anger shut up his tender mercies? No; they are new every morning (Lam. 3:23); and therefore, How shall I give thee up, Ephraim? Hos. 11:8, 9. Thus was he going on with his dark and dismal apprehensions when, on a sudden, he first checked himself with that word, Selah, "Stop there; go no further; let us hear no more of these unbelieving surmises;" and he then chid himself (v. 10): I said, This is my infirmity. He is soon aware that it is not well said, and therefore, "Why art thou cast down, O my soul? I said, This is my affliction" (so some understand it); "This is the calamity that falls to my lot and I must make the best of it; every one has his affliction, his trouble in the flesh; and this is mine, the cross I must take up." Or, rather, "This is my sin; it is my iniquity, the plague of my own heart." These doubts and fears proceed from the want and weakness of faith and the corruption of a distempered mind. note, (1.) We all know that concerning ourselves of which we must say, "This is our infirmity, a sin that most easily besets us." (2.) Despondency of spirit, and distrust of God, under affliction, are too often the infirmities of good people, and, as such, are to be reflected upon by us with sorrow and shame, as by the psalmist here: This is my infirmity. When at any time it is working in us we must thus suppress the rising of it, and not suffer the evil spirit to speak. We must argue down the insurrections of unbelief, as the psalmist here: But I will remember the years of the right hand of the Most High. He had been considering the years of ancient times (v. 5), the blessings formerly enjoyed, the remembrance of which did only add to his grief; but now he considered them as the years of the right hand of the Most High, that those blessings of ancient times came from the Ancient of days, from the power and sovereign disposal of his right hand who is over all, God, blessed for ever, and this satisfied him; for may not the Most High with his right hand make what changes he pleases?

Calvin's Commentary

7. Will the Lord cast off [292] for ever? and will he be favorable no more? 8. Is his mercy quite gone for ever? Doth his oracle fail from generation to generation? 9. Hath God forgotten, to be merciful? Hath he shut up his compassions in anger? Selah. 10. And said, My death, [293] the years [294] of the right hand of the Most High.

7. and 8. Will the Lord cast off for ever? The statements here made undoubtedly form a part of the searchings which engaged the Psalmist's mind. He intimates that he was almost overwhelmed by a long succession of calamities; for he did not break forth into this language until he had endured affliction for so long a period as hardly to venture to entertain the hope that God would in future be favorable to him. He might well argue with himself whether God would continue to be gracious; for when God embraces us with his favor, it is on the principle that he will continue to extend it towards us even to the end. He does not properly complain or find fault with God, but rather reasoning with himself, concludes, from the nature of God, that it is impossible for him not to continue his free favor towards his people, to whom he has once shown himself to be a father. As he has traced all the blessings which the faithful receive from the Divine hand to the mere good pleasure of God, as to a fountain; so a little after he adds the Divine goodness, as if he had said, How can we suppose it possible for God to break off the course of his fatherly layout, when it is considered that he cannot divest himself of his own nature? We see, then, how by an argument drawn from the goodness of God, he repels the assaults of temptation. When he puts the question, Doth his word or oracle fail? he intimates that he was destitute of all consolation, since he met with no promise to support and strengthen his faith. We are indeed thrown into a gulf of despair when God takes away from us his promises in which our happiness and salvation are included. If it is objected, that such as had the ]Law among their hands could not be without the word of God, I answer, that on account of the imperfection of the former dispensation, when Christ was not yet manifested, [295] special promises were then necessary. Accordingly, in Psalm 74:9, we find the faithful complaining that they saw not any longer their wonted signs, and that there was no longer a prophet who had knowledge of the time among them. If David was the penman of this psalm, we know that in matters of doubt and perplexity it was usual with him to ask counsel from God, and that God was accustomed to grant him answers. If he was deprived of this source of alleviation in the midst of his calamities, he had reason to bewail that he found no oracle or word to sustain and strengthen his faith. But if the psalm was composed by some other inspired prophet, this complaint will suit the period which intervened between the return of the Jews from the Babylonish captivity and the coming of Christ; for, during that time, the course of prophecy was in a manner broken off, and there was none endued with any peculiar gift of the Holy Spirit to raise up the hearts of those who were cast down, or to support and keep them from falling. In addition to this, it sometimes happens that although the word of God is offered to us, it yet does not enter into our minds, in consequence of our being involved in such deep distress, as to prevent us from receiving or admitting the smallest degree of comfort. But I embrace the former sense, which is, that the Church was now without those special announcements of prophecy with which she had formerly been favored, and that as she still depended upon the mere sight of the shadows of that economy, she stood constantly in need of fresh supports. From this we may gather the profitable lesson, that we ought not to be unduly disquieted, if God should at any time withdraw his word from us. It should be borne in mind, that he tries his own people by such wonderful methods, that they imagine the whole of Scripture to be turned from its proper end, and that although they are desirous to hear God speaking, they yet cannot be brought to apply his words to their own particular case. This, as I have said, is a distressing and painful thing; but it ought not to hinder us from engaging in the exercise of prayer.

9. Hath God forgotten to be merciful? The prophet still continues debating with himself the same subject. His object, however, is not to overthrow his faith, but rather to raise it up. He does not put this question, as if the point to which it refers were a doubtful matter. It is as if he had said, Hath God forgotten himself? or, hath he changed his nature? for he cannot be God unless he is merciful. I indeed admit that he did not remain unshaken as if he had had a heart of steel. But the more violently he was assailed, the more firmly did he lean upon the truth, That the goodness of God is so inseparably connected with his essence as to render it impossible for him not to be merciful. Whenever, therefore, doubts enter into our minds upon our being harassed with cares, and oppressed with sorrows, let us learn always to endeavor to arrive at a satisfactory answer to this question, Has God changed his nature so as to be no longer merciful? The last clause, Hath he shut up or restrained his compassions in his anger? is to the same effect. It was a very common and notable observation among the holy patriarchs, That God is long -- suffering, slow to wrath, ready to forgive, and easy to be entreated. It was from them that Habakkuk derived the statement which he makes in his song,

"Even in his anger he will be mindful of his mercy." (Habakkuk 3:2)

The prophet, then, here comes to the conclusion, that the chastisement which he felt would not prevent God from being again reconciled to him, and returning to his wonted manner of bestowing blessings upon him, since his anger towards his own people endures only for a moment. Yea, although God manifests the tokens of his anger, he does not cease most tenderly to love those whom he chastises. His wrath, it its true, rests continually upon the reprobate; but the prophet, accounting himself among the number of God's children, and speaking of other genuine believers, justly argues from the impossibility of the thing, that the temporary displeasure of God cannot break off the course of his goodness and mercy.

10. And I said, My death, the years of the right hand, etc. This passage has been explained in various ways. Some deriving the word chlvty, challothi, from chlh, chalah, which signifies to kill, consider the prophet as meaning, that being overwhelmed with an accumulation of calamities, the only conclusion to which he could come was, that God had appointed him to utter destruction; and that his language is a confession of his having fallen into despair. Others translate it to be sick, to be infirm or enfeebled, which is much more agreeable to the scope of the passage. [296] But they differ with respect to the meaning. According to some interpreters, the prophet accuses and reproves himself for his effeminacy of mind, and for not setting himself more manfully to resist temptation. [297] This exposition may be admitted; for the people of God ordinarily gather courage after having for a time wavered under the shock of temptation. I, however, prefer a different interpretation, namely, that this was a disease merely temporary, and on this account, he compares it indirectly to death; even as it is said in Psalm 118:18,

"The Lord hath chastised me sore: but he hath not given me over unto death." Also, "I shall not die, but live." (Psalm 118:18)

He, therefore, I have no doubt, unburdens himself by cherishing the confident persuasion, that although he was at present cast down, it was only for a season, and that therefore it behoved him patiently to endure this sickness or disease, since it was not mortal. Nor are commentators agreed in the explanation of the second clause. Those who connect this verse with the preceding verses, think that the prophet was reduced to such a state of despondency at first, that he looked upon himself as utterly undone; and that afterwards he lifted up his head at times, even as those who are thrown into the deep in a shipwreck repeatedly rise above the water. Besides, they would have this to be understood as a word of encouragement addressed by some one to the prophet, desiring him to call to remembrance the years in which he had experienced that God was merciful to him. But it will be more appropriate to understand it thus:, Thou hast no reason to think that thou art now doomed to death, since thou art not laboring under an incurable disease, and the hand of God is wont to make whole those whom it has stricken. I do not reject the opinion of those who translate snvt, shenoth, by changes; [298] for as the Hebrew verb snh, shanah, signifies to change, or to do a thing again and again, the Hebrews have taken from it the word snvt, shenoth, which they employ to denote years, from their revolving character, from their turning round, as it were, in the same orbit. But in whatever way we may understand it, the comfort of which I have spoken will remain firm, which is, that the prophet, assuring himself of a favorable change in his condition, does not look upon himself as doomed to death. Others give a somewhat different interpretation, arriving at it in another way: [299] as if the prophet had said, Why shouldst thou not patiently endure the severity of God at this time, when hitherto he has cherished thee by his beneficence? even as Job said,

"Shall we receive good at the hand of God, and shall we not also receive evil?" (Job 2:10)

But it is more probable that the prophet directs his view to the future, and means that it became him to await the years or revolutions of the right hand of the Most High, until lie should afford clear and undisputed evidence of the return of his favor towards him.

Footnotes:

[292] "Ou, sera-il eslongne." -- Fr. marg. "Or, will he be at a distance."

[293] "C'est, ma maladie." -- Fr. marg. "That is, my disease or sickness."

[294] "Ou, changemens." -- Fr. marg. "Or, changes."

[295] "Qu'a cause de l'infirmite du temps, (ascavoir avant la manifestation de Christ)." -- Fr.

[296] Walford translates, "Then I said, My disease is this. "Such," he observes, "is the exact rendering of the text. Some painful disease had befallen him, which was heightened by the depression of his spirits, which deprived him of mental vigor and energy, and clothed every object in the blackest colours. ... I said, This is my disease.' My mind is oppressed by the mortified feelings of my corporeal frame, and on this account, the changes by which the hand of God has affected me appear in the darkest colours, and I am ready to give up every hope that he will ever display his goodness to me as he formerly did."

[297] According to this view, he refers to what he had said in the 7th, 8th, and 9th verses, in which he seemed to arrive at the conclusion, that there would never be an end to his present afflictions, as if the decree had gone forth, and God had pronounced a final and irreversible sentence. But here he checks and corrects himself for having given utterance to such language, and recalls his thoughts to more just and encouraging sentiments respecting God. He acknowledges his sin in questioning or yielding to a feeling of suspicion in reference to the divine love, and the truth of the divine promises; and confesses that this flowed from the corruption of his nature, and the weakness of his faith; that he had spoken rashly and in haste; and that taking shame and confusion of face to himself, he would now desist and proceed no farther.

[298] Walford translates the verse thus: -- "Then I said, My disease is this, The change of the right hand of the High God." "There is no authority," he observes, "for the version, I will remember the years;' his meaning is, the power of God has changed and altered my condition; from a state of health and peace, he has brought me into disease, and pain, and sorrow. This, he says, he will remember, so as to inspire some hope that the power which had brought low would again raise him up."

[299] Our Author seems to refer to those interpreters who, as in our English version, make the supplement, But I will remember, before the words, "the years of the right hand of the Most High."

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It is here proposed to show, that every incumbent duty ought, in suitable circumstances, to be engaged to in the exercise of Covenanting. The law and covenant of God are co-extensive; and what is enjoined in the one is confirmed in the other. The proposals of that Covenant include its promises and its duties. The former are made and fulfilled by its glorious Originator; the latter are enjoined and obligatory on man. The duties of that Covenant are God's law; and the demands of the law are all made …
John Cunningham—The Ordinance of Covenanting

The Early Life of Malachy. Having Been Admitted to Holy Orders He Associates with Malchus
[Sidenote: 1095.] 1. Our Malachy, born in Ireland,[134] of a barbarous people, was brought up there, and there received his education. But from the barbarism of his birth he contracted no taint, any more than the fishes of the sea from their native salt. But how delightful to reflect, that uncultured barbarism should have produced for us so worthy[135] a fellow-citizen with the saints and member of the household of God.[136] He who brings honey out of the rock and oil out of the flinty rock[137] …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Of Faith. The Definition of It. Its Peculiar Properties.
1. A brief recapitulation of the leading points of the whole discussion. The scope of this chapter. The necessity of the doctrine of faith. This doctrine obscured by the Schoolmen, who make God the object of faith, without referring to Christ. The Schoolmen refuted by various passages. 2. The dogma of implicit faith refuted. It destroys faith, which consists in a knowledge of the divine will. What this will is, and how necessary the knowledge of it. 3. Many things are and will continue to be implicitly …
John Calvin—The Institutes of the Christian Religion

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament