Chapter 76

(Verses 1 through 3) In Judah is God known: His name is great in Israel . In Salem also is His tabernacle, and His dwelling place is in Zion . There brake He the arrows of the bow, the shield, and the sword, and the battle. Selah

This is another psalm of Asaph, and its primary purpose is to praise God. It has ever been that, although because of some especially great work He has wrought, His fame will temporarily spread over the world, He has been, and is, for the greater part, known primarily among His people. That was also the prevailing situation in Asaph’s day. God was well known in Judah , and He was great in Israel . Salem is one of the ancient names of Jerusalem , even reaching back to the days of Melchizedek. So in Salem is His tabernacle, and His dwelling place is in Zion . God made choice of Salem as the place of His tabernacle, or where He was to be worshipped, and Zion as the place He would dwell. No doubt, verse 3 looks forward to the time when Jesus shall return, and His feet shall stand upon the mount of Olives. At that time He shall break all the weapons of war, and bring peace upon the earth. The fact that Asaph wrote this in past tense in no wise denies that: because most prophecies of the judgment God will bring upon the earth are written in past tense, to give full assurance that they will come to pass.

(Verses 4 and 5) Thou art more glorious and excellent than the mountains of prey. The stout hearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.

Those, who know the Lord recognize the fact that He is more glorious and more excellent than mountains of prey. One may have been victorious over his enemies, and he may have taken as prey so much of their wealth that it appears as mountains of prey. If so, he would, doubtless, feel that this prey is glorious: but another might come, and take it all away. However, the LORD not only is more excellent and glorious immediately, but also He will never leave us nor forsake us; and His glory never fades away. He is God forever. He is so great that, even though the stout hearted have set their guards, and made their works as sure as they could, they have been spoiled; they could do no more than dead men, or men who are asleep. They cannot even find their hands. That is, they are overcome before they can even begin to fight. Read Matthew 27:62 through Matthew 28:8, paying particular attention to Matthew 28:4, “And for fear of him the keepers did shake, and became as dead men.” This may not be the incident Asaph had in mind, but it clearly illustrates what he said.

(Verses 6 through 9) At Thy rebuke, O God of Jacob, both the chariot and the horse are cast into a dead sleep. Thou, even Thou, art to be feared: and who may stand in Thy sight when once Thou art angry? Thou didst cause judgment to be heard from heaven; the earth feared, and was still, when God arose to judgment to save all the meek of the earth. Selah.

Chariots and horses were, at the time of this writing, the greatest war machines man had developed; but a word of rebuke from the LORD made them utterly useless, as if they were in “a dead sleep,” a sleep from which they could not be awakened. They are no more to be feared. Only the LORD is worthy to be feared: and when His anger is aroused, none can stand before Him, or in His sight. When He spoke forth His judgment from heaven, the whole earth feared, and was still. This is prophetic of His declaration of final judgment, and is to be done when He shall arise to judgment to save all the meek of the earth. Again he speaks of the future as already done, because, inasmuch as it is the purpose of God, it cannot fail.

(Verse 10) Surely the wrath of man shall praise Thee: the remainder of wrath Thou shalt restrain.

We are told in scripture, “The wrath of man worketh not the righteousness of God;” and that is, of course true. Yet Asaph says, “Surely the wrath of man shall praise Thee: the remainder of wrath Thou wilt restrain.” The wrath of man is aroused by Satan, with no intention to either work the righteousness of God, or to praise Him. Yet God can, and does so restrain it that it does praise Him. Surely, the most heinous act of the wrath of man on record is the crucifixion of our Lord Jesus. Yet read what His disciples said about it, as they prayed to the Father: “For of a truth against Thy holy Child Jesus, Whom Thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel , were gathered together, for to do whatsoever Thy hand and Thy counsel determined before to be done.” (Acts 4:27-28) Certainly, no one would say that these wicked ones had studied the word of God, found out what He had purposed to be done, and set forth to do that. No, they were concerned with only one thing. They purposed to destroy Jesus, His doctrine, and His influence. But God so restrained their wrath, so far as its accomplishment is concerned, that they could do no more than that which God had determined to be done.

(Verses 11 and 12) Vow, and pay unto the LORD your God: let all that be around about Him bring presents unto Him that ought to be feared. He shall cut off the spirit of princes: He is terrible to the kings of the earth.

The scriptures tell us that it is better not to vow, than to vow and not pay. This might make us a little hesitant about making vows to the Lord: but Asaph tells us to both vow, and pay those vows to the LORD our God. Let us never be afraid that we will give too much to the Lord. Rather, let us keep in mind that, not only all we have, but even we ourselves are His. “Let all that be round about Him bring presents unto Him that ought to be feared.” Our God is the One Who is worthy to be feared, as well as praised. Even princes are cut off by Him at His will. His presence strikes awe and terror to the hearts of the kings of the earth.

(Verses 1 through3) 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. Selah.

As we have mentioned before, the word order in poetry is often different from what it would be in prose: and, since The Psalms are actually songs, or poems, we encounter this difference in them. In verse 1, Asaph uses, for emphasis, repetition of the clause, “I cried unto God with my voice.” He was in sufficient distress that he prayed to God: and he tells us that his prayer was not in vain; for “He gave ear unto me.” Then he describes his condition. The fact that he was in trouble was the cause of his calling upon the Lord. Although his affliction was sorrow of the soul instead of affliction of the body, he, to illustrate it, uses a physical wound that has become seriously infected, even to the point of constantly draining, and he cannot get it stopped. He says, it “ran in the night,” or all night. In such a condition there can be little, if any, comfort. So he says, My soul refused to be comforted.” Verse 3 is an example of the different word order from that normally used in prose. Because he was troubled, he remembered God: and because his spirit was overwhelmed, he complained. The wonderful thing about it all is set forth in verse 1. “He gave ear unto me.” We have the promise of our Lord that, when we pray to Him in our times of trouble, He will also hear us.

(Verses 4 through 6) 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.

Since he had prayed to the Lord because of his trouble, and the Lord had listened to his prayer, Asaph is made to realize that, “Thou holdest mine eyes waking.” In the light of later verses, this seems to mean that, even now, the Lord holds Asaph’s eyes from clearly seeing what will be the outcome of this situation. He is so troubled by this that he cannot speak. This brings him to serious contemplation of the events of the past: and we do well to follow his example. “I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search.” When we can call to mind the times when, even in our darkest moments, “the night,” the Lord gave us a song in our hearts, it is of great comfort to us. We can commune with our own heart, even if we have no one with whom we can talk; and from that we can receive strength. At such times we should make “diligent search” into these experiences of the mercy of our God, that we may be the better assured that He is leading us. Such will strengthen our faith, for we know that He will never forsake us.

(Verses 7 through 9) Will the Lord cast us off for ever? And will He be favorable no more? Is His mercy clean gone forever? Doth His promise fail for evermore? Hath God forgotten to be gracious? Hath His anger shut up His tender mercies? Selah.

These are some of the questions Satan will continually try to load upon our minds when we are down cast, and especially when we begin to indulge in a little self pity. That is why we need to make such a diligent search of our former experiences. The surest antidote for this feeling of being cut off from the blessings of God is to consider former blessings and the rejoicing we have had in worshipping Him.

(Verses 10 through 12) 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.

Having made a diligent search into the blessings he had formerly enjoyed, Asaph was brought to this conclusion: “This is my infirmity.” This is no ground for doubting the promise of God, or thinking that He has given up on me, and cast me away forever. This is only my weakness; not His. This experience has only brought me to the realization that it is neither my right, nor my privilege to know the future. However, I do have the right to do this, and I will do it: “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.” We can remember those days when we felt the power of God as it lifted our souls and caused us to rejoice in Him. Surely, it is good to think even of His great works in ancient times, but what does us more good in such times as Asaph describes, is to remember the wonderful works He has done for us, and the great blessings He has given us. Then we can talk of them with others we meet, or, if we have no companions, we can “think upon His name.” Malachi 3:16 says, “Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before Him for them that feared the LORD, and that thought upon His name.” So, even if we are left alone, we can still think upon His name: and He will not forget us.

(Verses 13 through 15) Thy way, O God is in the sanctuary: who is so great a God as our God? Thou art the God that doest wonders: Thou hast declared Thy strength among the people. Thou hast with Thine own arm redeemed Thy people, the sons of Jacob and Joseph. Selah.

Notice the change brought about in Asaph’s thinking by the contemplation of former blessings. He is no longer in trouble, and he is no longer wondering if God has forever cast him off. Instead he is praising the LORD for His wonderful works. He declares that there is no other who can even be compared to our God. He has demonstrated His strength “among the people.” Contrary to common scriptural usage the phrase, “among the people,” probably, means “among the people of the whole earth,” because the next thing he says is, “Thou hast with Thine own arm redeemed Thy people, the sons of Jacob and Joseph.” This, without controversy, refers to His bringing Israel out of Egypt . Although this was a blessing to Israel , it was done in the presence of the people of the whole world. God “redeemed,” or delivered, Israel from the bondage of Pharaoh, who was one of the great kings of the age: but Pharaoh found that he was no match for the LORD.

(Verses 16 through 18) 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.

This entire text, probably, refers to God’s great act of judgment in the days of Noah. In the Genesis account, nothing is said about the thunder and lightning, but it is only reasonable to assume they were present: for it is not unusual for them to accompany storms of much smaller scale.

(Verses 19 and 20) Thy way is in the sea, and Thy path in the great waters, and Thy footsteps are not known. Thou leddest Thy people like a flock by the hand of Moses and Aaron.

Verse 19 is a declaration that God can, and does, go where He pleases, leaving no more trail by which man can search Him out, than if He walked in the waters of the sea, which retain no footprints at all. This is only a small hint at the greatness of His power. When, by the hand of Moses and Aaron, He led His people through the wilderness, it was as a shepherd leading his flock.

(Verses 1 through 4) Give ear, O My people, to My law: incline your ears to the words of My mouth. I will open my mouth in a parable: I will utter dark sayings of old: which we have heard and known, and our fathers have told us. We will not hide them from their children, shewing to the generation to come the praises of the LORD, and His strength, and His wonderful works that He hath done.

Verse 1 is the LORD’S call to His people. He calls upon them to listen, and pay attention to the message He is about to set forth. From this point, instead of speaking directly, the LORD has Asaph pick up the message, which does not make it any less the word of God, but only sets it upon a level to which they can better relate As appears from the message itself, his statement, “I will open my mouth in a parable,” does not mean that he will use what we most often think of as a parable, that is, the telling a narrative concerning natural things to illustrate those of a spiritual nature. Instead, he will tell of some experiences of Israel , and remind the people that these were the work of the LORD, and not just random happenings. These “dark sayings” are not things, which have not yet been revealed, but things that have been “pushed to the back of our minds,” as we often say, and almost, if not completely forgotten. They are things “we have heard and known, and our fathers have told us. They have become dark, or hidden, by our forgetting them. “We will not hide them from their children,” that is, the children of our fathers, or the present generation. Instead, in them we will show His praises to the generation to come. Not only will we tell of God’s great strength and wonderful works to the present generation, but, to the best of our ability, we will provide that they be taught to future generations. This is very much like the Apostle Peter’s declaration in II Peter 1:12-15, “Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. Moreover I will endeavor that ye may be able after my decease to have these things always in remembrance.” As a teacher of the word of God, Asaph seemed to have exactly the same view of his calling as did the Apostle Peter: and so should every servant the Lord has called to this work.

(Verses 5 through 8) For He established a testimony in Jacob, and appointed a law in Israel, which He commanded our fathers, that they should make them known to their children: that the generation to come might know them, even the children which should be born; who should arise and declare them to their children: that they might set their hope in God, and not forget the works of God, but keep His commandments: and might not be as their fathers, a stubborn and rebellious generation that set not their heart aright, and whose spirit was not steadfast with God.

Verses 5 through 7 are simply a declaration of the fact that God established a testimony, (a verbal witness of His great works from the creation of the world to the bringing of Israel out of the bondage of Egypt ,) and a law in Israel . This law instructed Israel how to worship God, and how to treat their fellow man. Further, He commanded them to teach these to their children, and see that they were handed on down to all following generations. The purposes of His doing this were: first; that they might set their hope in God, and forget not His works: and, second; that they might avoid the chastisement which God sent upon their fathers, who were “a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not steadfast with God.”

(Verses 9 through 11) The children of Ephraim, being armed and carrying bows, turned back in the day of battle. They kept not the covenant of God, and refused to walk in His law; and forgot His works and His wonders He had shewed them.

Although all the Israelites were, at one time or another, guilty of disobeying the commandments of God, and as a result could not stand before their enemies in battle, Asaph singles out Ephraim, possibly, because of Jacob’s special blessing to him. (See Genesis 48: 17-22.) Because of their disobedience, the tribe of Ephraim, although fully dressed for battle, had to turn back in the face of their enemies. They had forgotten the works of God, “and His wonders that He had shown them.”

(Verses 12 through 16) Marvelous things did He in the sight of their fathers, in the land of Egypt , in the field of Zoan. He divided the sea, and caused them to pass through; and He made the waters to stand on an heap. In the daytime also He led them with a cloud, and all the night with a light of fire. He clave the rocks in the wilderness, and gave them drink as out of the great depths. He brought streams also out of the rock, and caused waters to run down like rivers.

Here Asaph begins with the wonders God wrought in the land of Egypt to persuade Pharaoh to let Israel go from his bondage, mentions His parting the waters of the Red Sea, His leading them with the cloud by day and the fire by night, and giving them water in the wilderness. He does not elaborate upon them because Israel had been, and were well acquainted with, the records of all these things. His mission here is only to remind them of these, that they might consider them in their present situation. All these things were great and special blessings God had given to Israel . It was especially important that Asaph remind them of these blessings before taking up the next part of his subject.

(Verses 17 through 20) And they sinned yet more against Him by provoking the most High in the wilderness. And they tempted God in their heart by asking meat for their lust. Yea, they spake against God; they said, Can God furnish a table in the wilderness? Behold He smote the rock, that waters gushed out, and the streams overflowed; can He give bread also? Can He provide flesh for His people?

Sometimes, as we review the behavior of the Israelites, we may be amazed that, in the face of all the wonderful works God had done for them, they would still be so unbelieving that they would ever question His ability to take care of His own. But, do not we do the same? They could even remember that, He gave them water where there was no water, and that, in the cloud He provided in the daytime, and the fire He gave by night, there was protection as well as a beacon to follow. Yet, when they became hungry for the foods they had enjoyed in Egypt , they began to blaspheme God, by belittling His power, and saying, “Can God give us what we want? We are not satisfied with what He is supplying.” We sometimes forget what He has already done for us; and, as our own lusts take over, we wonder if He can take care of us through our present situation. The important lesson we should learn from this is that, the same great God, Who has brought us thus far, is just as great as ever. If it could be considered a limitation, the only possible limitation to His power that exists is His will. He can give us, and can do for us, anything that He will: and what He withholds from us would not have been for our good if we had had it. He can, and always will, provide for His people, even in a desert land. To question His ability is to blaspheme His name; for that is to speak evil of Him, and say that He is not the Almighty God.

(Verses 21 through 25) Therefore the LORD heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel; because they believed not in God, and trusted not in His salvation: though He had commanded the clouds from above, and opened the doors of heaven, and had rained down manna upon them to eat, and had given them the corn of heaven. Man did eat angels’ food: He sent them meat to the full.

The LORD was angry against the Israelites because they did not believe in Him, and did not trust His salvation, in spite of His having so miraculously provided for them. He even caused the manna to “rain down” upon them, thus feeding them with a food not before known to man. Many people today try to find a natural origin for manna; but since His word declares it to be something He provided especially for them, I must believe His word, in spite of all their arguments. He was there: they were not. Asaph even calls it “angels’ food.” Who can deny it? All this had God already done for them; and yet they complained. He went beyond this: “He sent them meat to the full.” This He did despite their provoking Him to anger by their unbelief.

(Verses 26 through 28) He caused an east wind to blow in the heaven: and by His power brought in the south wind. He rained flesh also upon them as dust, and feathered fowl like as the sand of the sea: and He let it fall in the midst of their camp, round about their habitations.

So the LORD not only supplied them with the bread from heaven, but also with meat to the full. He gave both in abundance, and without the Israelites having to do anything for it except to gather it up. We should here take notice that our getting what we want is not always to our profit, as Asaph is about to show.

(Verses 29 through 33) So they did eat, and were filled: for He gave them their own desire; they were not estranged from their lust. But while their meat was yet in their mouths, the wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel . For all this they sinned still, and believed not for His wondrous works. Therefore their days did He consume in vanity, and their years in trouble.

As he sometimes does, even today, God gave them what they asked for. He provided food for them, not just that which was necessary, but in such abundance that they gorged themselves; and still they were not turned away (“estranged”) from their lust. They were never satisfied with anything He did for them. People today are no wiser. Many, even of those who profess to be His children, if not satisfied with His blessings while they are just managing to survive, are no better contented if He gives them more of this world’s wealth. In fact, as they obtain more of those things for which they lust, their lust grows greater. So far as these of whom Asaph speaks are concerned, before they had swallowed their food the wrath of God came upon them, killing many of them. For more details of this event, see Exodus 16 and Numbers 11. According to Asaph, the LORD “slew the fattest of them, and smote down the chosen men of Israel .” This does not refer to those who were physically the fattest of them, but to those who were considered great, or leaders, among them. Neither does it intend “God’s chosen men,” but those looked upon by their brethren as choice among Israel . In spite of this judgment of God sent upon them, they still did not trust in God, and did not consider His wondrous works. This should make one point crystal clear to all of us. That point is that, outside forces will not make a believer of an unbeliever. That can be brought about by nothing except the work of the Spirit of God: and that is a work on the inside, in the heart.

(Verses 34 and 35) When He slew them, then they sought Him: and they returned, and inquired early after God. And they remembered that God was their rock, and the high God their Redeemer.

If this were the end of the matter, we would surely think it completely denied the statement I have just made. But in the light of the next two verses we have to conclude that it only reinforces that statement. In the light of those verses, we are persuaded that the addition of one word at the beginning of verse 34 is clearly intended, and will make the whole matter much clearer. That word is “Only.” So “(Only) when He slew them _ _ _.” Their hearts were not changed: they were only frightened, and forced to acknowledge Him.

(Verses 36 and 37) Nevertheless they did flatter Him with their mouth, and they lied unto Him with their tongues. For their heart was not right with Him, neither were they steadfast in His covenant.

Although they sought the LORD, returned and inquired early after Him, even saying that, God was their rock, and their redeemer, they were only flattering Him with their mouth, and lying unto Him with their tongues. When Asaph says, “and they remembered_ _ _,” he means that they did very much as some of our leaders today are doing. They will make a public speech, in which they will decry the fact that our country has turned so far away from God, and by the time they leave the podium they have completely forgotten about Him. The sad thing about this is that in some “churches” today this same attitude seems to prevail. Do we think that, we can fool the LORD with our flattery and our lies? If this is our way of acting, we are in the same condition as those of whom Asaph spoke, when he said, “For their heart was not right with Him, neither were they steadfast in His covenant.”

(Verses 38 and 39) But He, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned He His anger away, and did not stir up all His wrath. For He remembered that they were but flesh; a wind that passeth away, and cometh not again.

Certainly the LORD was not fooled by the hypocrisy of these unbelievers; but because of His own compassion, He forgave their iniquity, and stayed the plague so that they were not all destroyed. Not only did He spare them at this time, but time after time He did, in mercy, turn away His wrath, and spare them. He did this, not for any merit they had, but because of His own mercy and grace; because “He remembered that they were but flesh, a wind that passeth away, and cometh not again.” So far as we are of ourselves concerned, we are of no more value than a little breeze, which blows by, and is never again to be found. The only value we can have is that placed upon us by His love: and because of His love He has said, “Ye are of more value than many sparrows.”

(Verses 40 and 41) How oft did they provoke Him in the wilderness, and grieve Him in the desert! Yea, they turned back and tempted God, and limited the Holy One of Israel.

As we know from the record of their wanderings in the wilderness, Israel was, time after time, guilty of disobeying God’s commandments, and complaining of their hardships, thus grieving, or provoking Him. They, in their minds, limited God, doubting His power, and questioning, “Can He do this, or that?” They were never satisfied. Yet He was merciful to them.

(Verses 42 through 53) They remembered not His hand, nor the day when He delivered them from the enemy. How He had wrought His signs in Egypt , and His wonders in the field of Zoan: and had turned their rivers into blood; and their floods, that they could not drink. He sent divers sorts of flies among them, which devoured them: and frogs which destroyed them. He gave also their increase unto the caterpillar, and their labor unto the locust. He destroyed their vines with hail, and their sycamore trees with frost. He gave up their cattle also to the hail, and their flocks to hot thunderbolts. He cast upon them the fierceness of His anger, wrath, and indignation, and trouble by sending evil angels among them. He made a way to His anger; He spared not their soul from death, but gave their life over to the pestilence; and smote all the firstborn in Egypt ; the chief of their strength in the tabernacles of Ham: but made His own people to go forth like sheep, and guided them in the wilderness like a flock. And He led them on safely, so that they feared not: but the sea overwhelmed their enemies.

Verse 42 tells us that Israel forgot all the wonderful works of God, which He did in delivering them from the Egyptian bondage: and the following verses recount very briefly these miracles. The account is given in much more detail in Exodus, chapters 3 through 15. The present account only covers His works from the calling of Moses through the crossing of the Red Sea . However His mercy did not forsake them at this point. It led them all the way into the land He had given to Abraham and his seed.

(Verses 54 through 58) And He brought them to the border of His sanctuary, even to this mountain which His right hand had purchased. He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents. Yet they tempted and provoked the most high God, and kept not His testimonies: but turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow. For they provoked Him to anger by their high places, and moved Him to jealousy by their graven images.

Here Asaph tells us that the LORD proved His promise by fulfilling it to the letter despite the infidelity of Israel . He not only brought them to the borders of His sanctuary, the land He had given to Abraham and His seed, but He also drove out the inhabitants of the land, and established Israel in possession thereof. Still the same old unbelief and disobedience was in Israel that had already caused so much trouble in all their wanderings. They tempted God, and provoked Him by not keeping His testimonies, by dealing unfaithfully like their fathers, and by setting up and worshipping graven images instead of God. They were like “a deceitful bow,” a bow that will not shoot straight, and is therefore not to be depended upon. Lest we begin to pat ourselves on the back for being so much better that they, we had better review our own lives, and count, if we can, the times we have proven ourselves unfaithful, by looking to someone or something other than our Lord to see us through some situation we considered a little hard: or consider how many times we have failed to obey His commandments. Israel is the picture of everyone, in every age, who claims to serve the LORD God. Only by His mercy can anyone be spared.

(Verses 59 through 64) When God heard this He was wroth, and greatly abhorred Israel . So that He forsook the tabernacle of Shiloh , the tent which He placed among men; and delivered His strength into captivity and His glory into the enemy’s hand. He gave His people over also unto the sword; and was wroth with His inheritance. The fire consumed their young men; and their maidens were not given in marriage. Their priests fell by the sword; and their widows made no lamentation.

Asaph is using “poetic license” as He says, “When God heard this He was wroth.” Certainly he knew that God does not have to be told of the infidelity of His people, or of anything else: for He knows all things. When these things were done, the LORD permitted the enemy to come in, overcome Israel , and take them captive. Even “ Shiloh , the tent which He placed among men,” was desecrated. The young men of Israel were killed in battle, and even the priests were murdered. Desolation was so great that there was not even any lamenting for the dead. All of this was the result of Israel ’s unfaithfulness. Should we not also take warning?

(Verses 65 through 68) Then the LORD awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. And He smote His enemies in the hinder parts: He put them to a perpetual reproach. Moreover He refused the tabernacle of Joseph, and chose not the tribe of Ephraim: but He chose the tribe of Judah , the mount Zion which He loved.

When the LORD saw fit to again deliver Israel , it was as if a mighty man had been asleep, but had now awakened and realized that his enemies had overrun his possessions. He immediately destroyed their power, putting them to a perpetual shame and reproach, and delivering His people who had been taken captive. Then instead of again setting up His place of worship in Shiloh, in the territory of Ephraim , He chose the tribe of Judah , and set up His sanctuary on mount Zion which He loved. People are always trying to assign reasons for God having done this, or that; but it seems that the best reason we can give for His choosing Judah and loving mount Zion, is that which Jesus said was The Father’s reason for hiding things from the wise and prudent and revealing them unto babes: “Even so, Father, for so it seemed good in Thy sight.”

(Verses 69 through 72) And He built His sanctuary like high palaces, like the earth which He hath established forever. He chose David also His servant, and took him from the sheepfolds: from following the ewes great with young He brought him to feed Jacob His people, and Israel His inheritance. So He fed them according to the integrity of His heart; and guided them by the skillfulness of His hands.

After the LORD brought Israel back from captivity, and established His people again in the land, He chose David to be king over them. Notice that the captivity to which he refers is not one of the major captivities, in which they were carried away to such a place as Babylon, but simply their being overcome by, and made tributaries to local kings, such as when they were made to serve Eglon the king of Moab, for eighteen years, the Midianites for seven years, etc. All of these took place before David’s time; but the Babylonian captivity was much later. At the time of Asaph’s writing, the LORD was still blessing David to rule over, and lead His people. Although, from time to time there were skirmishes with the enemies, no one was able to overthrow Israel until after the reign of Solomon. So, at this time they were enjoying the mercies of God.

As we have mentioned above, during the reign of David, although there were battles with some of the heathen tribes nearby, and even Absalom tried to take the kingdom from David, none of these were successful for the enemy. Since Asaph’s complaint seems to be against heathen, or foreign enemies who have overcome Israel and Jerusalem, it appears to be prophetic of later troubles God permitted to be brought upon Israel for her disobedience.

(Verses 1 through 4) O God, the heathen are come into Thine inheritance; Thy holy temple have they defiled; they have laid Jerusalem on heaps. The dead bodies of Thy servants have been given to be meat unto the fowls of the heaven, the flesh of Thy saints unto the beasts of the earth. Their blood have they shed like water round about Jerusalem . We are become a reproach to our neighbors, a scorn and derision to them that are round about us.

As mentioned above, this is, no doubt, a prophecy of what was ahead for Israel . Asaph has told us how unfaithful Israel has been ever since God delivered them from the Egyptian bondage. He has told how the Lord would chastise Israel , and then forgive them, and cause them to prosper. But just as soon as they were relieved from the suffering of their chastisement, they would fall back into their old sinful practices. So this apparently looks forward to another visitation of God’s anger upon them. At this time the heathen have come into Israel, “Thine inheritance,” they have defiled, or destroyed, the temple of God, and have sacked Jerusalem, leaving the bodies of the slain to be eaten by the fowls of the air and the beasts of the field. They have killed so many that the blood of the slain has run like water in the streets of Jerusalem , and no one is left to bury the dead. Jerusalem and Israel have been so highly blessed of God that all the nations around them have been envious of them; but that is all changed. Now they are a reproach to their “neighbors, a scorn and derision to them that are round about.” It seems that we, as individuals, as churches, as communities, and even as a nation, had best take warning from this. Israel had been greatly blessed of the LORD, but they failed to appreciate these blessings, and followed their own lusts. By reason of His chastisement upon them, they are changed from the envy of their neighbors to the scorn of all who hear of them. Where do we stand?

(Verses 5 through 8) How long, LORD? Wilt Thou be angry forever? Shall Thy jealousy burn like fire? Pour out Thy wrath upon the heathen that have not known Thee, and upon the kingdoms that have not called upon Thy name. For they have devoured Jacob, and laid waste his dwelling place. O remember not against us former iniquities: let Thy tender mercies speedily prevent us: for we are brought very low

How like us Asaph seems to have been! When we have brought upon ourselves the chastening rod of the LORD, we begin to pray that God will shorten our chastisement. We ask, “How long will this continue? Shall it continue forever?” Asaph even asked that God pour out His wrath upon someone else instead of Israel . “Pour out Thy wrath upon the heathen that have not known Thee, and upon the kingdoms that have not called upon Thy name.” He wanted just anything that would remove the suffering from himself. No doubt, we are sometimes guilty of the same way of thinking. Surely He will, at His appointed time, pour out His wrath upon those who “have devoured Israel , and laid waste his dwelling place;” but it is not our right to even suggest to Him when this should be done. Verse 8 is more in line with what our prayer should be. “O remember not against us former iniquities: let Thy tender mercies speedily prevent us: for we are brought very low.” We should beg Him not to remember (or charge) our former iniquities against us, but let His tender mercies go before (“prevent”) us.. His mercy is our only hope. We cannot pray for justice: because we are guilty, and justice would only destroy us. Nevertheless, He is a merciful God: and if we have indeed been brought “very low,” that is, if we have been brought to true repentance, He will hear and answer our prayer. David has said, “The sacrifices of God are a broken spirit: a broken and contrite heart, O God, Thou wilt not despise.” So if we have been brought so low that we have a broken and contrite heart because of our sin, God will not despise us.

(Verses 9 and 10) Help us, O God of our salvation, for the glory of Thy name: and deliver us, and purge away our sins, for Thy name’s sake. Wherefore should the heathen say, Where is their God? Let Him be known among the heathen in our sight by the revenging of the blood of Thy servants which is shed.

Notice that Asaph asks for deliverance and the purging away of Israel ’s sins, not for any merit they might have, but for the glory of God, and for His name’s sake. Otherwise the heathen will ridicule both Israel and, more importantly, God, by asking, “Where is thy God?” By this question, asked in a scornful manner, they try to show that God is not able to protect His own, thus casting scorn upon Him. By His avenging the blood of His servants shed by the heathen, He will make them to know that He is able to care for His own, and to bring down their enemies. So by this He will silence His enemies.

(Verses 11 through 13) Let the sighing of the prisoner come before Thee; according to the greatness of Thy power preserve Thou those that are appointed to die; and render unto our neighbors sevenfold into their bosom their reproach, wherewith they have reproached Thee, O Lord. So we thy people and sheep of Thy pasture will give Thee thanks for ever: we will shew forth Thy praise to all generations.

As he continues his prayer, Asaph asks that God “Let the sighing of the prisoner come before Thee.” That is, may He hear, and answer the prayers of those who have been taken captive. When he asks that God, “according to the greatness of Thy power preserve those that are appointed to die,” he does not mean those whom God has so appointed, but those whom their captors have sentenced to be executed. God’s power is such that He can do this. Then may the reproach these enemies have cast upon God be multiplied seven times, and rendered to these very enemies themselves. When this is done, His people, who are also “the sheep of His pasture,” will be able to render thanksgiving to Him forever, and show His praise to all generations. This seems to look forward to the time of the final casting down of all the enemies of our LORD.

(Verses 1 through 3) Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that dwellest between the cherubims, shine forth. Before Ephraim and Benjamin and Manasseh stir up Thy strength, and come and save us. Turn us again, O God, and cause Thy face to shine; and we shall be saved.

Asaph addresses his prayer to the “Shepherd of Israel,” Who is no other than The LORD God. He it is that leads Joseph (the tribe of Joseph) like a flock, and dwells between the cherubims, or on the mercy seat. His first request is that this great Shepherd “shine forth,” or show Himself, no longer remaining hidden, as He seems to be in the present distress. May He stir up, or arouse, His strength before Ephraim, Benjamin, and Manasseh. That is, let His power be shown before the tribes of Israel ; “and come and save us.” There is no one else from whom such help can come: but if God will turn them again, and cause His face to shine upon them, they will be saved. He recognizes that his own attempts to turn, or even those of all Israel , will not be sufficient. God Himself must turn them if they are to be saved: and so it is with us.

(Verses 4 through 7) O Lord of hosts, how long wilt Thou be angry against the prayer of Thy people? Thou feedest them with the bread of tears; and givest them tears to drink in great measure. Thou makest us a strife unto our neighbors; and our enemies laugh among themselves. Turn us again, O God of hosts, and cause Thy face to shine; and we shall be saved.

As he so often does, Asaph again asks, “How long wilt Thou be angry against the prayer of Thy people?” When under the chastening rod of God, it does not take long for it to seem as if it has been an exceedingly long time; and we begin to wonder if this is to be our lot for the remainder of our days. Surely that is because we are made to realize that if we received justice, untempered with mercy, it would continue thus, or worse, forever. The sorrow he feels is so great that he says, “Thou feedest them with the bread of tears; and givest them tears to drink in great measure.” Their sorrow is indeed very great. He says that the LORD has made them a “strife,” a confusion that cannot be understood, to their neighbors; and their enemies laugh in scorn about them among themselves. This is a pitiful state of affairs. The only salvation from it is set forth in verse 7. “Turn us again, O God of hosts, and cause Thy face to shine; and we shall be saved.”

(Verses 8 through 11) Thou hast brought a vine out of Egypt : Thou hast cast out the heathen and planted it. Thou preparedst room before it, and didst cause it to take deep root, and it filled the land. The hills were covered with the shadow of it, and the boughs thereof were like goodly cedars. She sent out her boughs to the sea, and her branches unto the river.

Thus Asaph gives us a parable of Israel , as God brought them forth from Egypt , and established them in Canaan . Just as the vine of the parable, Israel became well established, or “took deep root” in this land, and spread out so that they covered the land from the sea to the river. Notice that this vine’s phenomenal growth was the result of the LORD’S care for it. He caused it to take deep root in the land, and to flourish.

(Verses 12 and 13) Why hast Thou then broken down her hedges, so that all they which pass by the way do pluck her? The boar out of the wood doth waste it, and the wild beast of the field doth devour it.

Since the LORD has lavished such care upon Israel , that she has grown to cover the whole land He gave her, why has He now “broken down her hedges,” her defense against her enemies, and left her at the mercy of all who pass by? Anyone can, with impunity, make a prey of her. She is now as a vine left unprotected, so that even the beasts of the forests and the fields may easily come in and destroy it. This vine is now abandoned, and no one seems to care for it.

(Verses 14 through 16) Return, we beseech Thee, O God of hosts: look down from heaven, and behold, and visit this vine, and the vineyard which Thy right hand hath planted, and the branch that Thou madest strong for Thyself.  It is burned with fire, it is cut down: they perish at the rebuke of Thy countenance.

Asaph’s prayer is that God will return His favor to Israel , the vine He had planted and nourished so well. Since He has abandoned her, and broken down her defenses, she has been brought to desolation. This vine which He had planted, and made strong for Himself, is burned with fire, cut down, and at His rebuke, perishing. It is evident that, unless He visits and restores her, she is forever doomed. This seems to be a prophecy of Israel during the Diaspora. There appears today some sign that He will soon revisit this vine in His mercy, just as He has many times promised. There are many today who in an effort to deny His promises to Israel, have adopted a “Replacement Theology,” nowhere in God’s word authorized, by which they try to take all of His promises to Israel, and apply them to the “Gospel Church.” Remember one thing: If His promises to Israel are not to be fulfilled to Israel , then neither can you depend upon His promises to the “Church.” Thank God, His promises are true, and will be fulfilled; and what He promised to Israel will be fulfilled to Israel . Therefore we can also depend upon those promises that He made to us. There may be in verse 15, a subtle reference also to our Lord Jesus, as “the branch that Thou madest strong for Thyself.” He is elsewhere in prophecy called “the Branch.” That is the reason given by Matthew for Joseph and Mary to turn aside, and dwell in Nazareth ; “that He should be called a Nazarene.” This word means “a branch,” or a “shoot.”

(Verses 17 through 19) Let Thy hand be upon the man of Thy right hand, upon the Son of man Whom Thou madest strong for Thyself. So will not we go back from Thee: quicken us, and we will call upon Thy name. Turn us again, O LORD God of hosts, cause Thy face to shine; and we shall be saved.

No doubt, Christ Jesus our Lord is the “Son of man, Whom Thou hast made strong for Thyself.” In Ezekiel’s prophecy, he is often referred to as “Son of man,” because much of his prophecy is of the work of the Lord. In chapter 37 alone he is five times called, “Son of man.” That whole chapter shows the re-gathering and conversion of Israel . That re-gathering started prior to 1948, and is in progress even today. Many try to object to that on the ground that Israel today is not a “Christian nation.” One can truly say, “Neither is any other nation in the world, including The United States of America.” However, if it were a Christian Nation, it would not fit the description of the Vision of Dry Bones. All those bones were gathered together, “bone to his bone,” and were fashioned into complete bodies, while, as yet there was no life in them. Only when, at the LORD’S command, the Son of man prophesied to the breath, and commanded it to come into them, were any of them made alive. At that time all were made alive at once. This answers to Asaph’s prayer, “Quicken us, and we will call upon Thy name. Turn us again, O LORD of hosts, cause Thy face to shine; and we shall be saved.” Until He quickens them, and turns them again, they will neither call upon His name, nor be saved. Even the Apostle Paul declares that this shall be done. He gives quite a discussion of this in Romans chapters 9 through 11, with its climax in Romans 11:25-32. In this He declares that the blindness that is presently upon Israel is both temporary, and in part only. It is in part because not every Jew is struck by it; and it is temporary, because when the fullness of the Gentiles has been brought in, it will be lifted. “And so all Israel shall be saved: as it is written, ‘There shall come out of Sion a Deliverer, and shall turn away ungodliness from Jacob: for this is My covenant unto them, when I shall take away their sins.’” Notice that all of this shall be done when He shall take away their sins. It is something that shall be done immediately at the appointed time. When it is done, “All Israel shall be saved.” There is nothing retroactive about it. All Israel of that day shall be saved. Nothing is said about those who will have died in unbelief. Asaph prays in harmony with this when he says, “Turn us again, O LORD God of hosts, cause Thy face to shine; and we shall be saved.

Chapter 81

(Verses 1 through 4) Sing aloud unto God our strength: make a joyful noise unto the God of Jacob. Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day. For this is a statute for Israel , and a law of God for Jacob.

Asaph is here calling for someone to praise the LORD. He gives no particular address for what he says here, but, since the body of this psalm is to Israel , or The LORD’S people, we must assume that this call is to Israel . They are to make use of a “psalm,” or song, which is to be sung to the accompaniment of the several instruments here mentioned. They are also to blow the trumpet, for this is a solemn feast day. Not only does he call upon them to do this, but it also is “a statute for Israel , and a law of the God of Jacob.” It is therefore something He, and not man, requires of them.

(Verses 5 through 7) This He ordained in Joseph for a testimony, when He went out through the land of Egypt : where I heard a language that I understood not. I removed his shoulder from the burden: his hands were delivered from the pots. Thou calledst in trouble, and I delivered thee: I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.

In verse 5 Asaph changes from the use of “third person” to “first person,” as changing from his own relating of events to that of the LORD Himself as He sets them forth. He tells us that this law, mentioned above was ordained of God when He passed through the land of Egypt before delivering the children of Israel therefrom. In verse 5 he says it was ordained “in Joseph,” instead of saying “ Israel ,” as usually the case. This was done, no doubt, because it was Joseph who brought Israel into Egypt , and took care of them during his lifetime. Then the Lord says that in that land, “I heard a language I understood not.” This is not to be considered as meaning that God is so ignorant that He could not understand the Egyptian language. Rather, the language He understood not, was that of His children crying to be delivered from the terrible bondage in which they were being held. His not understanding it does not mean that He did not know what they were saying, but only that it was something new. It had never been heard before. Certainly He knew about it, and had known about it from the beginning. He had told Abraham that it would take place. Nevertheless, this is its first occurrence. So, when the LORD heard this cry, He removed his ( Israel ’s) “shoulder from the burden: his hands were delivered from the pots.” No matter what kind of work the Israelites were made to be engaged in, they were delivered from it. God said, “Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of the thunder: I proved thee at the waters of Meribah.” We may not know where the “secret place of thunder” is, but Meribah is the place where, at God’s command, Moses smote the rock, and water came forth for Israel . When He says, I proved thee,” it is the same as saying “I tested you.” He did this, not that He might find out whether or not they would be faithful, but to show them just how unfaithful they were. He already knew.

(Verses 8 through 10) Hear, O My people, and I will testify unto thee; O Israel, if thou wilt hearken unto Me; there shall no strange god be in thee; neither shalt thou worship any strange god. I am the LORD thy God, Which brought thee out of the land of Egypt : open thy mouth wide, and I will fill it.

God called Israel to listen to what He was going to say; and He made them a promise. That promise is that if they would listen to, and follow what He said to them, there would be no strange god among them, and they would not worship any strange god. Not only does this promise apply to Israel , but it applies with the same force to everyone who listens to and follows what He says. Instead, they will remember that the LORD is their God, He it is, Who has delivered them, whether from the bondage of Egypt , or from the bondage of sin. To these He says, “Open your mouth wide and I will fill it.” He will give us everything we need. Remember that He has never promised to give us everything we may want, according to our lusts. If, and when, He withholds something from us, we must remember that He is infinitely wiser than we; and He has a good reason for withholding it.

(Verses 11 and 12) But My people would not hearken to My voice; and Israel would none of Me. So I gave them up unto their own hearts’ lusts: and they walked in their own counsels.

Not only was this the sad reality of Israel , but it is just as true of some today who profess to be the people of God. They will not heed His word. They may adamantly hold to certain traditions, and declare them to be the word of God, when no scripture can be found to support their stand. No doubt, that is the reason there is so much cold formality, and so little love among professed Christians today. God has dealt with us as He did with Israel . “So I gave them up unto their own hearts’ lusts: and they walked in their own counsels.” How true is the old saying, “Be careful what you wish for: you might get it!”

(Verses 13 and 14) O that My people had hearkened unto Me, and Israel had walked in My ways! I should soon have subdued their enemies, and turned My hand against their adversaries.

This psalm, though short, has outlined the history of Israel from their bondage in Egypt , even to the present day. Verses 11 and 12 declare that they have been turned over to their own lusts, and are walking in their own counsel: and there is a remarkable resemblance between verses 13 and 14, and Matthew 23:37 .”O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” In Luke 13: 34, we have this same speech repeated. In Luke 19: 41-44, we have, “And when He was come near, He beheld the city, and wept over it, saying, ‘If thou hadst known, even thou, at least in this thy day, the things, which belong unto thy peace! But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee about, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’” If the Lord’s people had walked in His ways, how wonderful it would have been for them! But they would not follow His laws. Some may question why the LORD did not cause Israel to be faithful to Him, since He has all power in both heaven and earth; and the only answer to which we are entitled is the one given by Jesus in His prayer to the Father, as recorded in Matthew 11: 25: “I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in Thy sight.” The LORD says that, if they had walked in His ways, “I should soon have subdued their enemies, and turned My hand against their adversaries.” But this was not the situation that existed. Instead, they are walking in their own lusts, and after their own counsel. Therefore their house is left desolate, and they shall see Him no more until they shall say, “Blessed is He that comes in the name of the Lord.”

(Verses 15 and 16) The haters of the LORD should have submitted themselves unto Him: but their time should have endured for ever. He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee.

It is somewhat unclear why the change from first person to third, and back to first again, in this text. The message is all a statement of what the LORD would have done for Israel , had they walked in His ways. Sometimes people get the foolish notion that, when “should” is used in scripture, it means that, that spoken of is something that ought to be done, but might not. This is almost never the case. When obligation is intended, “ought” is almost always used. Here the message is that, had Israel obeyed the LORD, He would have done all these things for her. It is simply the subjunctive, and is used in a result clause. It might seem strange to some that Asaph would begin this psalm by calling upon Israel to praise God, and take up so much of it in telling of Israel ’s disobedience and God’s chastisement of Israel for her iniquities. The reason they, and we, ought to praise Him is that in spite of all our disobedience and failures, God is still faithful. Although it is not so stated in this psalm, there are numerous places, not only in other psalms, but throughout His word that God tells us that if we, or if Israel, shall turn back to Him, and seek His righteousness, He will deliver us from whatever bondage we have fallen into, just as He delivered Israel from Egypt.

Chapter 83

(Verses 1 through 3) Keep not Thou silence, O God: hold not Thy peace, and be not still, O God. For, lo, Thine enemies make a tumult: and they that hate Thee have lifted up the head. They have taken crafty counsel against Thy people, and consulted against Thy hidden ones.

As he begins this psalm, Asaph calls upon God to take notice of the fact that, His enemies are in active conspiracy against His people. Although God is always fully aware of all things that are being done, there are times, as He awaits His appointed moment for executing judgment upon His enemies, that it seems to men that He might be asleep, and unaware of the evils they perpetrate upon His people. Such, however, is not the case. He has set bounds upon all men, beyond which they cannot go. Asaph is concerned that it is tine for the Lord to break His silence, and set judgment in action against those who have taken crafty counsel against His people, and have consulted against those whom He has hidden, or protected.

(Verses 4 through 8) They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against Thee: the tabernacles of Edom , and the Ishmaelites; of Moab , and the Hagarenes; Gebal and Ammon, and Amalek; the Philistines with the inhabitants of Tyre ; Assur also is joined with them: they have holpen the children of Lot . Selah.

From time to time, since the arrival of Israel in the land of Canaan , they had been faced by hostile neighbors, among whom, at times, confederacies against Israel had been organized. However, when we look at the extent of the confederacy here described, we must admit that it has such a close resemblance to the present situation in that area that, we have to wonder if this is not a prophecy of the present conflict instead of what was in Asaph’s day. As he lists all these nations that are against Israel , we see that it includes a majority of the Moslem nations, just as is the present situation. They all, being under the Moslem flag, hate the LORD God of Israel . They have taken crafty counsel against His people, the Jews. Anyone who has studied history, cannot fail to see that every nation that has befriended Israel has been blessed, and every nation that has persecuted them has been brought down. This has been true even through the Diaspora. So it is apparent that “Thy people,” and “Thy hidden ones,” in verse 3 refer to the Jews. The Arabs have, from the time of the re-establishment of Israel in 1948, had one aim: to “cut them off from being a nation; that the name of Israel may be no more in remembrance.” The so-called “Palestinians,” have softened their public rhetoric concerning this; but they have not eliminated it from their “constitution.” All these Arab nations are committed to the destruction of Israel , but God has declared that He will restore Israel at His appointed time: and, although we can not pin point the time, all signs point to its not being far distant.

(Verses 9 through 12) Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison: which perished at En-dor: they became as dung for the earth. Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zeba and Zalmunna: who said, Let us take to ourselves the houses of God in possession.

In order to become better acquainted with the details of what the LORD enabled Israel to do to those mentioned in this text, review Judges, chapters four through seven. At this point suffice it to say that, these enemies were all completely destroyed. It is Asaph’s prayer that this be the lot of all these now in confederacy against Israel : and that is exactly what God has promised. Since His word has never been broken, I have no fear that it will be now.

(Verses 13 through 16) O my God, make them like a wheel; as the stubble before the wind. As the fire burneth a wood, and the flame setteth the mountains on fire; so persecute them with Thy tempest, and make them afraid with Thy storm. Fill their faces with shame; that they may seek Thy name, O LORD.

The first statement in verse 13 seems a little unclear, unless he means that, as a wheel, which is not attached to anything is powerless to do any work, so let them be totally unable to carry out any of their schemes against Israel . May they be stubble, or more properly, chaff, before the wind, to be carried away with nothing accomplished. Just as a fire, running wild, burns a wood, and the flame of it seems to burn the whole mountain, so let them be burned up. Since “persecute” sometimes means “inflict punishment upon one for the sake of his views,” (on religion, politics, etc.) this appears to be its meaning in verse 15. May they, because of their design to annihilate Israel , be punished so that they will be made “afraid with Thy storm.” “Fill their faces with shame that they may seek Thy name, O LORD.” This is a very interesting choice of words. In almost all of the Psalms, whether written by Asaph, by David, or by whomsoever, the prayer is usually for the complete destruction of the enemies of the LORD: but here it closes with “that they may seek Thy name, O LORD.”  Zechariah 1