Verse-by-Verse Bible Commentary
Psalms 77:10

Clarke's Commentary

Verse Psalms 77:10. And I said, This is my infirmity — The Hebrew is very obscure, and has been differently translated: ואמר חלותי היא שנות ימימן עליון vaomar challothi hi shenoth yemin elyon; "And I said, Is this my weakness? Years the right hand of the Most High." If חלותי challothi comes from חלה chalah, and signifies to pray, as De Dieu has thought, then his translation may be proper: Precari hoc meum est; mutare dextram Altissimi. "To pray, this my business; to change the right hand of the Most High." I can do nothing else than pray; God is the Ruler of events. Mr. N. M. Berlin translates, "Dolere meum hoc est; mutare est dextra Altissimi." To grieve is my portion; to change (my condition) belongs to the right hand of the Most High. Here שנות shenoth, which we translate years, is derived from שנה shanah, to change. This latter appears to me the better translation; the sum of the meaning is, "I am in deep distress; the Most High alone can change my condition." The old Psalter, following the Vulgate,-Et dixi, Nunc coepi: haec mutatio dexterae Excelsi,-translates: And I said, Now I began this chaunchyng of ryght hand of hihegh (highest) Alswa say, God sal noght kast al man kynde fra his sigt with outen ende: for nowe I began to understand the syker; (the truth;) that man sal be brogt to endles; and thar fore, now I said, that this chaunchyng fra wreth to mercy, is thrugh Ihu Criste that chaunges me fra ill to gude, fra noy to gladnes.

Once more, Coverdale, who is followed by Matthews and Becke, takes the passage by storm: "At last I came to this poynte, that I thought; O why art thou so foolish? The right hande of the Most Hyest can chaunge all."

Bridgeway Bible Commentary

Psalms 77:0 Has God’s favour of old changed?

Once again Asaph has a problem that is causing him much anxiety. (For his earlier problem see Psalms 73:0.) He cries to God in his distress but receives no answer (1-2). The more he thinks of God’s dealings with him, the more distressed he becomes. It seems that God not only refuses to comfort him, but even prevents him from sleeping (3-4). So as he lies awake on his bed, he thinks of God’s kindness to him in days gone by (5-6). God was gracious to him then; has he forgotten him now? It certainly seems so. It is as if God no longer helps him (7-10).

As his thoughts go beyond his troubles his confidence in the controlling care of God returns. The whole history of Israel is proof of God’s love and power (11-15). Events of particular note are Israel’s crossing of the Red Sea and God’s coming to his people at Mount Sinai (16-19). These events are an encouragement to Asaph. He knows that the God who guided Moses and Aaron is still the shepherd of his people (20).

Coffman's Commentaries on the Bible

THE HISTORY OF GOD’S LOVE OF ISRAEL ENCOURAGING

“And I said, This is my infirmity; But I will remember the years of the right hand of the Most High. I will make mention of the deeds of Jehovah; For I will remember thy wonders of old. I will meditate also upon all thy work, And muse on thy doings. Thy way, O God, is in the sanctuary: Who is a great God like unto God? Thou art the God that doest wonders: Thou hast made known thy strength among the peoples. Thou hast with thine arm redeemed thy people, The sons of Jacob and Joseph. (Selah)”

“This is my infirmity” Here the psalmist acknowledges that all of those doubts and misgivings are his own infirmity, not God’s. He then announces that he will think upon the wonderful things God has done in the past for Israel.

“Thy way is in the sanctuary” Later versions render this, “Thy way is holy,” but that seriously weakens the passage. God’s way is always in and through the institution which he has created to establish and nourish faith. It was true of the ancient sanctuary for Israel, and it is true in the Church of God today.

Psalms 77:10 here is the turning point in the psalm. The psalmist’s recognition of the fact that the fault was with himself, not with God, and his resolution to think upon the wonders of what God had already done for His people, and his determination to find in the sanctuary the solution for all his doubts, we believe, must surely have resulted, as Barnes suggested. “By all this his mind was comforted, and his soul was made calm. God heard his prayer and gave him peace.”Barnes’ Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), Vol. II, p. 283.

“Thou hast made known thy strength among the peoples” This is a reference to the fact that God had delivered Israel from Egyptian slavery in such a sensational manner that nobody on earth could have been unaware of it.

“Thou hast redeemed thy people… sons of Jacob and Joseph” As Dummelow noted, this is a clear reference to, “God’s deliverance of Israel from Egypt.”J. R. Dummelow’s Commentary, p. 360. This was not the only wonderful thing, however, that God had done. The psalmist went on to mention others.

It appears to us that the mention of “Jacob” and “Joseph” in this context is due to the fact that in the times of this psalm, the kingdom was divided, Jacob standing for the Southern Israel, and Joseph for the Northern Israel. Cheyne also so understood this.The Pulpit Commentary, Vol. 8-B, p. 111.

Barnes' Notes on the Whole Bible

And I said, This is my infirmity - The meaning of this phrase is not, as would appear from our translation, that his reflections on the subject were to be traced to his weakness, or were a proof of weakness of mind, but that the subject overpowered him. This verse has been very variously rendered. The Septuagint and the Vulgate translate it, “And I said, now I begin; this is a change of the right hand of the Most High,” with what meaning it is difficult to see. Luther renders it, “But yet I said, I must suffer this; the right hand of the Most High can change all;” a beautiful sentiment, but probably not the idea in the original. The Hebrew means, “This makes me sick;” that is, “This distresses me; it afflicts me; it overwhelms me. Such reflections prostrate me, and I cannot bear up under them. I “must” seek relief. I “must” find it somewhere. I “must” take some view of this matter which will save me from these dreadful thoughts that overpower and crush the soul.” Any deep mental emotion may have this effect, and it is not strange that such a result should be produced by the momentous thoughts suggested by religion, as it sometimes attends even the manifestation of the divine mercy to the soul. Compare the notes at Daniel 10:8-9. The course of thought which the psalmist pursued, and in which he found relief, is stated in the following verses. It consisted of an attempt to obtain, from the remembrance of the divine administration in past times, views of God which would lead to confidence in him. The views thus obtained, as will be seen, were two-fold:

(a) That, as far as his dealings could be understood, God was worthy of confidence; and

(b) That in the ways of God there are, and must be, many things which man cannot comprehend.

But I will remember the years of the right hand of the Most High - That is, the years when God displayed his power; when he reached out his right hand; when he manifested his true character; when there was a proper exhibition to the world of what he is, and of the true principles of his administration. The words “But I will remember” are not in the original, though, as they occur in the following verse, they are not improperly supplied by the translators. The original, however, is more striking and emphatic: “This makes me sick! The years of the right hand of the Most High!” The history of those years occurred to his mind. They rose to his view suddenly in his sorrow. They came before him in such a form and manner that he felt they should be inquired into. Their history should be examined. In that history - in those remembered years - “relief” might be found. It was natural to look there for relief. He instinctively turned, therefore, to examine the records of those years, and to inquire what testimony they bore in regard to God; what there might be in them that would give relief to a troubled heart.

Calvin's Commentary on the Bible

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 חלותי, challothi, from חלה , 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 Psalms 118:18,

“The Lord hath chastised me sore: but he hath not given me over unto death.” Also, “I shall not die, but live.” (Psalms 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 שנות, shenoth, by changes; ⁽²⁹⁸⁾ for as the Hebrew verb שנה , shanah, signifies to change, or to do a thing again and again, the Hebrews have taken from it the word שנות, 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.

(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 7^th, 8^th, and 9^th 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.”

Smith's Bible Commentary

Psalms 77:1-20

Psalms 77:1-20 :

I cried unto God with my voice, even unto God with my voice; and he gave ear unto me ( Psalms 77:1 ).

Now notice in the seventy-seventh psalm how the first part of it is centered around I. You might find it beneficial to underline every time he refers to my or I. The whole first part centers around I. "I cried unto God with my voice, even unto God with my voice. And He gave ear unto me."

In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted. I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Thou holdest mine eyes waking: I am so troubled that I cannot speak. I have considered the days of old, the years of ancient times. I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search. Will the Lord cast off for ever? and will he be favorable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? ( Psalms 77:2-9 )

When my attention is always on myself, I do lose that consciousness of God and it does seem that I am apart from Him.

And I said, This is my infirmity: but I will remember the years of the right hand of the Most High. I will remember the works of the LORD: surely I will remember thy wonders of old. I will meditate also of all thy work, and talk of thy doings ( Psalms 77:10-12 ).

And now he gets turned around in verse Psalms 77:12 , as he begins now to refer to God, "Thy work and Thy doings." And thus, the psalm ends in a brighter note than it begins, because now the emphasis is taken off of me and put upon God.

How many times they say prayer changes things, and I believe this, but how many times prayer changes me and changes my attitudes. While I'm in prayer, God is working and changing my heart and my attitude.

We had a friend in Huntington Beach who was an alcoholic. And the family was always in an uproar. He would get to drinking and just everything would break lose. And there were always the threats of divorce and threats of everything. So one night, the doorbell rang. I went to the door, and here he stood. And he said, "I need help. My wife is going to leave me. My family doesn't love me. And I just had a big fight, tore the phone off of the wall and all. And I need help. I need God. But there is no one who will pray me through." Well, I didn't know what he meant to pray him through, what he was trying to pray through. He said, "No one will just pray with me long enough." And so I accepted that as a challenge. So I said, "Let's go over to the church." We were living right next door to it at the time. And I said, "I will pray with you just as long as you need prayer."

So he went over, we went over together, actually, and of course he smelled like a brewery itself. And we knelt down and he began to pray. I knelt beside him and I began to pray. But I was listening to his prayer. And it was, "Oh God, You know how they haven't been treating me right. You know, Lord, how they are so mean to me, and they don't understand me." It was just, "Lord, You know them and how bad they have been," and so forth. And he went on for an hour telling the Lord how bad the family was and how mistreated he was and how unfortunate and everything. And after an hour I noticed there came a change in the prayer. "God, my life is really messed up. Lord, I haven't been serving You. I know I should serve You. God, I am sorry that I haven't been serving You, and I have failed You, God. And I repent, Lord, and I am sorry." And I thought, "All right, now we are getting somewhere." We finally have prayed through, and I found out what his praying through all of the garbage that he had in his heart towards the family. Now he began to deal with the issues of his own heart. And after about an hour of praying this way, then his prayers changed again, and they were sort of, "Oh Lord, I thank You for Your help. Lord, I thank You that You love me. Lord, I thank You. Father, thank You." And then pretty soon he was sleeping.

So I went back to the office and got a blanket and I covered him and I went home. And when I got home, my wife said, "Well, how did it go?" And I said, "Well, I don't know for sure, but I left him sleeping in the Lord." And I relayed to her how there was an obvious change in the whole tone of his prayer which sounded good. Next morning I went over to the church and he was already gone, so I still didn't know how it went. But that evening at five o'clock, the doorbell rang again, and there he was spruced up suit, looking great, and he says, "What time does church start this evening anyhow?" God did a real work, a change in his life. But it was when he got his eyes off of himself and onto God that God began to work.

And that is always true. We need to get our eyes off of ourselves, off of our situation, off of our problem. We are so self-centered. And it's usually reflected so much in our prayers, "I, I, I, I, I, me, me, me." But when we can get our eyes off of ourselves and begin to focus on God, that is when God can really work.

Before I was born, my cousin died of spinal meningitis, who lived just two blocks away from my family in Ventura, or from where my family was building their new home. And my sister evidently was exposed by her cousin, and she too had spinal meningitis, and for all apparent signals had died. She had gone into convulsions, her eyes rolled back in her head, her jaw locked, she ceased breathing. My mother had been a lifelong Baptist. But on the way to the Baptist church, she was passing by a Pentecostal church where she used to sometimes stop in and enjoy their services and didn't make it always to the Baptist church, because it was two blocks further up the street. And when she saw her little daughter lying there in that rigid position, she knew it was too late for doctors to help, and she went running up the street to this Pentecostal church, because she knew that they knew how to really pray. The parsonage was next door to the church and she went up and rapped on the door, and when the minister came, she held her daughter. She was hysterical and she said, "My baby, my baby. I need God to heal my baby." And so she laid my sister's stiff body on the floor and as she was just really hysterically crying out to the Lord, the pastor, Dr. Mitzner, said to her, "Young lady, get your eyes off of your baby and get your eyes on Jesus, and just begin to worship Jesus and praise the Lord."

My father had come in from the pool hall, where he spent most of his time. And when my mother wasn't there... they were living in a hotel while their home was being built, the Fasno Hotel there in Ventura. He said to some people in the lobby, "Have you seen my wife?" And a nurse said, "Yes, Mr. Smith. Your little girl, I think, is dead, and she went running up the street I think to the church." And so my dad took off for the church, intending to beat up on the minister and grab his daughter and get her to some competent help. But when he saw her lying there, he realized that she was beyond man's help, and he just fell down on his knees and began to cry out to God. The pastor kept encouraging my mother, "Get your eyes off of your little girl. Get your eyes on the Lord." And she began to turn her eyes upon the Lord. She began to worship the Lord and she said, "Lord, if You will just give me my little girl back again, I will give my life to You. I will serve You the rest of my life. I will minister; I will do anything You ask me to do, God. I'll be Your servant the rest of my life, but give me my daughter back." And with that, my sister regained consciousness, was instantly healed completely. They took her home, and she was just laughing and just completely well.

Two months later, I was born in the Big Sisters Hospital in Ventura. When the doctors came in and told my mother, "You have a baby boy," she closed her eyes and said, "Lord, I will fulfill my vow to You through my son." My dad went down the hallway of the hospital saying, "Praise the Lord. It's a boy!" And so I grew up in a godly environment.

But the importance of getting your eyes off of yourself and on the Lord. How it changes the whole situation. I'll tell you, you get your eyes on yourself and your surrounding circumstances and you can go down fast. There is no quicker way to sink than to get your eyes on the waves and on your surrounding circumstances, upon yourself. But you get your eyes upon the Lord and you can walk on water.

So the psalmist began, eyes on himself. "I, I, me, my, me, I, I." But then he turns in the middle of the psalm and now the attention is towards the Lord. And thus, the psalm ends in a note of victory.

Thou art the God that doest wonders: thou hast declared thy strength among the people. Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled. The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron ( Psalms 77:14-20 ).

So turning the situation around. Get your eyes off of yourself and get your eyes on the Lord, and you'll come in to the victory. "

Dr. Constable's Expository Notes

Psalms 77

Asaph described himself as tossing and turning on his bed, unable to sleep, in this individual lament psalm. He found that meditating on God’s deliverance of His people in the Exodus brought him comfort. This led him to ask God to manifest His power for His people again.

Dr. Constable's Expository Notes

Psalms 77:10 means the psalmist felt his sorrow stemmed from God withdrawing His powerful right hand from his life. In other words, God was not answering his prayers and coming to his aid as He had done in the past.

This remembrance led Asaph to concentrate on God’s great acts for His people in the past.

"The remembrance of the age-old acts of God is the basis for faith." [Note: VanGemeren, p. 502.]

God’s way is holy (Psalms 77:13) in that it is different from the ways of men; it is perfectly correct. Yahweh is unique among the so-called gods of the nations. He had done mighty deeds and performed great miracles for Israel in the past. The greatest example of this is the Exodus, when the Lord redeemed the sons of Jacob and Joseph. Perhaps the writer described the Israelites this way to draw attention to their unworthiness.

Dr. Constable's Expository Notes

2. Asaph’s solution 77:10-20

Gill's Exposition of the Whole Bible

And I said, this is my infirmity,.... Referring either to what he had said in the preceding verses; and which is to be considered either as checking and correcting himself for what he had said, and acknowledging his evil in it; and it is as if he had said, this is a sin against God, that I am guilty of in questioning his love, and disbelieving his promises; it is an iniquity I am prone unto, a sin that easily besets me; it flows from the corruption of my nature, and the plague of my heart, and shows a distempered mind; it is owing to the weakness of my faith and judgment; I have said this rashly, and in haste, without well weighing and considering things, and I am sorry for it, I will stop and proceed no further: or else as comforting and encouraging himself in his melancholy circumstances; and the sense is, this is an "infirmity", an affliction and trouble that I am at present exercised with; but it is but a temporal one, it will not always last; I shall get over it, and out of it; it is a sickness, but not to death; and it is "mine", what is allotted to me; every man has his affliction and cross, and this is mine, and I must bear it patiently; see

Jeremiah 10:19, or else this refers to what follows, which some render, "the changes of the right hand of the most High" s; and the meaning may be, this is my affliction and trouble, that there are changes in the right hand of the most High; that is, that that hand which used to be exerted in his favour, and against his enemies, was now withdrawn, and hid in his bosom; see Psalms 74:11, and that which liberally distributed favours to him was now laid upon him in an afflictive way; and to this sense is the Targum,

"this is my infirmity, the change of the power of the right hand (or the powerful right hand) of the most High;''

though another Targum is,

"this is my prayer, c. the years of the end from the right hand''

and Aben Ezra makes mention of some as so interpreting the first clause, to which De Dieu agrees, who renders the whole, "and I said, this is my prayer, that the right hand of the most High might be changed"; that is, that his dispensations of providence might be changed; that he would bring him out of these afflicted, sorrowful, and melancholy circumstances, into a more comfortable one: as these words may be understood as what the psalmist comforted himself with, that there are "changes of the right hand of the most High"; I have been greatly troubled and distressed, and I have been so weak as to call in question the mercy and favour of God, and his promises to me, which I own is my sin; but I have reason to believe it will not be always thus with me, God will take off his hand, it shall not always lie thus heavy upon me; though he cause grief, he will have compassion, and turn again to me; there will be a change, and I will wait till that comes: but Kimchi thinks the word אזכור, "I will remember", which stands at the beginning of the next verse, belongs to that and this; and is to be supplied here, as it is in our translation, and interprets the whole to the like sense;

but I will remember the years of the right hand of the most High; which the psalmist proposed to do as a means to remove his doubts, despondency, and unbelief, and to relieve and strengthen his faith; as that God was the most High in all the earth, and above his enemies; that he had a right hand of power, which in years past had been exerted on the behalf of his people, and on his behalf; which was not impaired and shortened, but the same as ever, and sooner or later would be again used in his favour.

s שנות ימין עליון "mutationes sunt dexterae excelsi", Musculus, Muis; so Ainsworth.

Henry's Complete Commentary on the Bible

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

      1 I cried unto God with my voice, even unto God with my voice; and he gave ear unto me.   2 In the day of my trouble I sought the Lord: my sore ran in the night, and ceased not: my soul refused to be comforted.   3 I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah.   4 Thou holdest mine eyes waking: I am so troubled that I cannot speak.   5 I have considered the days of old, the years of ancient times.   6 I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search.   7 Will the Lord cast off for ever? and will he be favourable no more?   8 Is his mercy clean gone for ever? doth his promise fail for evermore?   9 Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah.   10 And I said, This is my infirmity: but I will remember the years of the right hand of the most High.

      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 (Psalms 77:1; Psalms 77:1), 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 (James 5:13), and, being in an agony, he prayed more earnestly (Psalms 77:1; Psalms 77:1): 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 (Psalms 77:2; Psalms 77:2): 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 Psalms 143:5; Psalms 143:6.

      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,Proverbs 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, Psalms 77:3; Psalms 77:3. (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 (Job 23:15; Job 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, Psalms 77:4; Psalms 77:4. 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 (Psalms 77:5; Psalms 77:6): "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, Ecclesiastes 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,Psalms 43:4. See Job 35:10.

      V. His melancholy fears and apprehensions: "I communed with my own heart,Psalms 77:6; Psalms 77:6. 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?" Psalms 77:7-9; Psalms 77:7-9. 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,Isaiah 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, Romans 11:1. No; the Lord will not cast off his people,Psalms 94:14. Will he be favourable no more? Yes, he will; for, though he cause grief, yet will he have compassion,Lamentations 3:32. Is his mercy clean gone for ever? No; his mercy endures for ever; as it is from everlasting, it is to everlasting,Psalms 103:17. Doth his promise fail for evermore? No; it is impossible for God to lie,Hebrews 6:18. Hath God forgotten to be gracious? No; he cannot deny himself, and his own name which he hath proclaimed gracious and merciful,Exodus 34:6. Has he in anger shut up his tender mercies? No; they are new every morning (Lamentations 3:23); and therefore, How shall I give thee up, Ephraim?Hosea 11:8; Hosea 11:9. 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 (Psalms 77:10; Psalms 77:10): 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 (Psalms 77:5; Psalms 77:5), 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?