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Verse-by-Verse Bible Commentary

Psalms 77:10

 

 

Then I said, "It is my grief, That the right hand of the Most High has changed."

Adam Clarke Commentary

And I said, This is my infirmity - The Hebrew is very obscure, and has been differently translated: עליון ימימן שנות היא חלותי ואמר 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."


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These files are public domain.

Bibliography
Clarke, Adam. "Commentary on Psalms 77:10". "The Adam Clarke Commentary". http://odl.studylight.org/commentaries/acc/psalms-77.html. 1832.

Albert 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.


Copyright Statement
These files are public domain.

Bibliography
Barnes, Albert. "Commentary on Psalms 77:10". "Barnes' Notes on the Whole Bible". http://odl.studylight.org/commentaries/bnb/psalms-77.html. 1870.

The Biblical Illustrator

Psalms 77:10

I said, This is my infirmity.

Religious depression

I. The symptoms of religious depression. A settled depression of mind, in a perplexing debility and agitation of spirit, an apprehension of God’s indignation, a prevailing doubt of our pardon and acceptance before Him, a dark view of the events which occur in the course of God’s providential dealings with us, a succession of gloomy forebodings as to our future circumstances and destination, and a sinking of the heart, especially when we turn to subjects connected with our personal interest in the blessings of redemption.

II. The causes of it.

1. Bodily distemper.

2. An overscrupulous conscience.

3. A misapprehension of the doctrine of the remission of sins.

4. Some wilful sin, secretly cherished in the heart, or practised in the life.

5. Long-continued affliction.

6. The temptations of Satan.

7. Desertion, or the hiding of God’s countenance.

III. The cure. If the distressed Christian seems to labour under bodily maladies, or the effects of superstition, the minister will recommend in the first instance, A due attention to the health, and a more correct knowledge of the will of God. In cases of distress which seem to spring from a misapprehension of the plan of the Gospel, the minister will delight to expatiate on the love of God in Christ Jesus. This he will display to the fainting heart of the penitent. But, in the case of dejection of mind arising from some course of sin, which has been secretly or openly committed, the minister of God’s Word must adopt another method. “Repent, and do your first works.” Thus will the privileges and mercies of the Gospel be once more yours, and God will “restore to you the joys of His salvation.” Should, however, long-continued afflictions be the principal cause of depression of mind, the Christian minister will, with the psalmist, endeavour to take off the sufferer’s view from his own particular calamities, and direct it to God’s general dealings with His servants. Lastly, in the case of desertion, and, indeed, in all the preceding cases, the important suggestion is to be made that resignation to God’s holy will must be added to the humble use of all the means of grace. (Daniel Wilson.)

The best saints imperfect

I. The fact that the people of God, in the present world, are the subjects of manifold infirmities.

II. The reasons for which these infirmities are permitted.

1. To promote a spirit of humility and self-abasement.

2. To excite in us a spirit of watchfulness.

3. To increase our sympathy and compassion for others.

4. To induce us to make frequent application to the Great Physician.

5. To render heaven more attractive and endearing. (Expository Outlines.)

Spiritual infirmities

I. The nature of the psalmist’s infirmity.

1. A proneness to live too much on frames and feelings.

2. Forgetfulness of past mercies.

3. Distrust with respect to future appearances.

4. Refusing to be comforted in times of distress is another of the infirmities of good people.

5. Giving vent to distrustful thought in unbecoming language too frequently accompanies despondency.

II. The reasons why God suffers such infirmities to attend His people in this life. Iii. Conclusion.

1. We see that the best of saints have their infirmities. The most fragrant rose has its thorns, and the most shining Christian his shades.

2. There is some particular infirmity which every good man may call his own.

3. It becomes us well to know our particular infirmity, that we may guard against it; for to be without defence is the way to be overcome without resistance.

4. Having discovered what is our easily-besetting sin, let us bewail it before God, and seek for help against it. (B. Beddome, M. A.)

Technical training in the spiritual life

Whilst through the changing years we discover in ourselves many failings, most of us are humbled and distressed by special faults which tenaciously cling to us. These characteristic defects arise from personal temperament, or they are occasioned by circumstances, or perhaps they are the consequences of both.

1. We can sometimes effectually restrain personal faults by wisely determining our circumstances. Sick people are careful to choose for themselves a special climate when they are at liberty to do so. Ought not spiritual men to study “climatology,” escaping as far as possible the circumstances that would naturally develop their constitutional failing, surrounding themselves with the influences which heal and help? It is something more than folly, for the sake of taste, pride, or gain, to remain voluntarily in positions which are spiritually unfavourable.

2. We may observe this technical culture by abstaining from certain courses, legitimate in themselves, but which are dangerous to us. John Wesley relinquished the study of mathematics on this ground. Angelico would not paint a secular subject. Miss Havergal would not sing a secular song. Many Christians deny themselves in matters of appetite, being conscious that the indulgences which prove perfectly harmless to many are inexpedient to them.

3. We may discipline ourselves by persisting to do right things which are difficult and uncongenial to us, even when we do them with the least willingness and freedom. A German physician says: “Precipitate men should accustom themselves to write and walk slowly. The irresolute should endeavour to perform their acts with rapidity. The gloomy, romantic dreamer should be trained to walk with head erect, to look others straight in the face, to speak in a loud, distinct tone of voice. Such habits exercise a great influence on both mind and body.” The reasoning of this physician is, that right action has a tendency to induce right feeling. And there is a real place for such training in the spiritual life. “Do good, even when your heart is not free to it.” With a painful lack of sympathy, still do the right act, speak the proper thing, form the correct habit, follow the true course; and this method will exercise a most salutary influence, awakening and strengthening the soul, and at last filling the just form and action with the reality and force of life.

4. We ought to take special precautions against our characteristic failing. The man who sins with the tongue ought to set an express watch over the door of his lips. He whose peril is temper must keep his mouth as with a bridle. The man given to appetite must put a knife to his throat. He who suspects a snare in the cup is bound to fortify himself with vows and pledges. The slothful must set themselves large tasks, and rest not until they are discharged. (W. L. Watkinson.)

Temperamental limitations

We usually think of the world about us as being the chief arena in which we fight the battle of life, but really our greatest difficulty is with ourselves. Our constitutional temper and bias are the chief matters, and they very largely determine what our trouble shall be both as to its nature and degree.

1. Feebleness of constitution is a limitation of which many are painfully conscious: a frailty of physique which prevents them doing much that they would desire to do, and which betrays itself in nearly all that they manage to do. When Henry Ward Beecher was exhorted to take care of his health and strength, he replied, “I have already more than I know what to do with.” Many noble people are far from this enviable state. They take their place in the ranks and attempt their daily work, but with a lack of force that makes life much of a burden, and duty rarely a delight. They do not fulfil their promise, they start well and finish poorly, the outline they strike is beyond the picture, they are spasmodic, uncertain, ineffective. This is not exactly an intellectual defect. And it is just as little to the point to say that these people lack conscience or will; they want neither conscience nor will, they are simply destitute of that constitutional robustness and force of which Beecher had more than he knew what to do with. It is not a mental or moral defect, but purely a bodily infirmity which mars life and work that otherwise would give entire satisfaction. Resolute spirits surprise us with the wonders that can be wrought by frail mechanism, but many know by painful experience that a deficiency of native force has marred their whole life, spoiling thoughts, faculties, opportunities, and purposes which a flush of animal spirits would have converted into splendid achievement.

2. An intensity of constitution is the real infirmity of others. They are alarmingly vehement in speech and action. They flash in ordinary talk, and discharge the common business of life with explosive energy. Science has recently discovered that our hive-bees exhaust themselves prematurely by abnormal industry; they are not native to this country, and not having yet adapted themselves completely to a new environment, expend an excessive amount of force which involves their destruction. It is much the same with human beings of impassioned temperament. They do not so much burn out, as blaze out. No doubt they ought to restrain themselves, to check their rage, and act with becoming moderation; but of what use is advice of this sort? The Pacific Ocean may counsel the tempestuous Atlantic to cultivate stillness, and the Atlantic retort on the stagnation of the Pacific; but each remains true to its character. We can no more change our special constitutional qualities than we can change the colour of our eyes. The ardent temper, of which we are speaking, is attended by sorrows of its own. It is impossible to live an impulsive life without serious mistakes and bitter regrets. That temper also involves painful reactions and dejections. And it has its own subtle temptations and perils.

3. The hyper-sensitive constitution is another organ of martyrdom. Like Cowper, many noble souls are morbidly sensitive and shy. They seem born with a skin short, and feel with grievous acuteness a thousand things of which the ordinary man is positively unconscious, or to which he is practically indifferent. God alone understands what these neurotic, nervous, shrinking souls suffer in a rude world like this.

4. Only One knows all the mysteries of our personality, and we cannot live with Him too much. Let us go to Him for sympathy. Let us seek in His grace the strength to deal with the special need and peril of our nature. He can impart to the will of the delicate a force independent of bodily conditions; He can chasten the self-confident; endow with a saving instinct the impulsive; and the easily-wounded, weeping in secret places, He can sweetly soothe. He can so discipline us that our very defects and excesses may be made to yield the riches and beauty of moral and immortal perfection. (W. L. Watkinson.)

I will remember the years of the right hand of the Most High.

The years of the right hand of God

Here the eternity of God is contrasted with the hand-breadth measure of man. The Right Hand of the Most High; its work through the years that are past; what suggestions are here, to silence weak complaint, to lift the soul far up above the trouble of this world! Think of the right hand, and of what it can do; that most wonderful member of this body. Its offices are numberless; it is like the executive function in the political system. Whatever the mind think, whatever the will decree, whatever the heart desire: heart, will, mind, must wait till the hand can act. To tell the uses of the hand, and the purposes it serves, would be to give a catalogue of great part of the intelligent and conscious actions of men, wherein, to some extent or other, that member is employed. Even so wide is the scope of those acts of the Almighty, which are included in the symbolic speech about His Right Hand. It is, indeed, a glorious study, that of the years of the Right Hand of the Most High. They are long, very long; from them unroll, panorama-like, the events which make history; stamped on them everywhere is the impress of mind, design, force; knowing what may be, ordering what shall be, compelling every other power to yield at last, vanquished in its death. And against them appears what? The bubbles which men blow of the froth of their conceits; the vapour which our life is; the rise and fall of upstart opposers of God; the wiping out of kingdoms, philosophies, systems, as a man turneth a dish upside down. Fast do the adversaries fade away; they do but little harm; the cord is broken, the thread soon cut; the world forgets them, or remembers but to chide their folly. The eternal years of God drink up these little lives of ours, and all in them that is not made secure by faith and religion, even as the sun drinks up the mist, or the ocean takes in the drops from the passing clouds which break above it and vanish for ever. This is the way to confidence and rest. Retire within yourself, and meditate of the infinite power, the sure providence, the unchangeableness of the Most High. Consider the days of old, the years of His Right Hand. (Morgan Dix, D. D.)

The true focus

The psalmist really said, “This is my infirmity--the years of the right hand of the Most High!” He does not announce his intention to dwell upon them, but he announces the character of the years themselves. It is the suddenness of a quick appreciation of the true view of things. Do you not know what it is to suddenly adjust a picture, by the slightest touch of the hand, so that the whole thing is seen in its true focus? Yes, you have gained the real point of view. So it is here. From the midst of a God-questioning disposition, in which hope is lost, he suddenly says, “This is my infirmity--the years of the right hand of the Most High!” Now, what do you find? The second half of the psalm is the same picture in focus. The right hand is a symbol peculiar to Hebrew thought and literature, and is used perpetually to mark some great fact in the character and person of God. Law and righteousness, salvation and strength, action and love, and the deep, full satisfaction of every necessity of human life, in pleasures for evermore,--all these things, to the mind of the Hebrew, were wrapped up in that magnificent figure of the right hand of the Most High. “The years of my life,” now says the psalmist, “are years conditioned in law and righteousness--years in which there is the perpetual outworking of salvation and the unceasing manifestation of strength; they are years in which God is active for me, years in which I am perpetually caressed by the love and tenderness of the Divine heart, years which, because they come from the hand of God, are years of the making of eternal and undying pleasure.” It was a new light upon his own life, a new point of vision, a new outlook. The things which had issued in his dirge of wailing and sorrow were suddenly seen, from this new point of vision, to be working together for his good, thus giving a forecast of the New Testament statement. “The years of the right hand of the Most High.” There is a point of vision from which we may look upon the selfsame things, and may catch on them already the light and gleam of morning; a point from which, even to-day, I can look upon great grief and overwhelming sorrow, saying, “Yes, that happened, not upon such a day of such a month, in such a year, but in one of the years of the right hand of the Most High. It was a part of the fiery law, a method of the Divine righteousness, a ministry of salvation, a manifestation of strength, a Divine action, a touch of the Divine love, it had within it the creation of joy for evermore.” We can only say those things by faith to-day; not yet by sight, not yet by personal realization, but by faith. There is no agony of heart that we endure, if we know how to false it, that has not in it the element that shall make heaven. “The years of the right hand of the Most High.” I do not see the hand, I have only the years; but I know the hand is there. I know that somewhere beyond this, when the mists have rolled aside, and the life I am conscious of to-day shall have passed into fuller realization, then out of the darkness will the light come, and out of the agony of the moment will heaven’s pleasure have been evolved. (G. Campbell Morgan, M. A.)

Holy remembrance a means to recover out of distrust

I. The simple proposition. “This is mine infirmity.”

1. The saints and servants of God themselves have their infirmities.

2. Commonly they have some one more especially which they are addicted and inclined unto.

3. From the context we see what to judge of staggering at God’s promises and providences. It is a very great weakness and infirmity.

II. The personal reflection. “I said.”

1. The quickness of his apprehension, in that he spies and discerns this weakness and infirmity in himself, while he says it, it is evident he spies it and finds it out.

2. The tenderness of his conscience, not only in that he discerned this distemper and infirmity in himself, but likewise that he checked himself for it, for so we must here take it.

3. The ingenuity of his spirit. I said it not only to myself, and in mine own heart, but as there was occasion for it, I said it to others also, and acknowledged it likewise to them.

4. The ground hereof in the servants of God is--

III. The pitching or fastening upon the remedy. “I will remember,” etc.

1. Take it according to the former translation, as it does exhibit to us the power of God. “The right hand of the Lord can change all this.” This was that whereby David did support himself in his present affliction, that the Lord was able to change and alter this his condition to him, and that for the better. Though God Himself be unchangeable considered in His own essence, yet His works and providences and dispensations have a variety in them, and all such as do perfect and accomplish His most unchangeable purpose and decree which He has set down with Himself. God does never less change His mind than when He does most change His carriage and practice and outward administrations, as being able from contrary means to bring about the same gracious ends and effects which He hath appointed to accomplish, so that this expression hath no repugnancy or inconsistency with it at all, but is freely admitted by us, and to be improved as it is here by the psalmist.

2. For this last here before us, that is this, “I will remember the years of the right hand of the Most High,” where the word remember is borrowed from the next-following verse to supply the sense of this, as otherwise being not in the text. Now, here David fetches a ground of comfort from God’s practice, as before he did from His power; there, from what God could do; here, from what He had done already in former times, and ages, and generations; he was resolved to reflect upon this, as a relief to him in his present infirmity. Now, there were two things especially which David here did reflect upon to this purpose, for the quieting of his spirit. The one was God’s dealings with His people formerly, as to point of seeming desertion and outward discouragement; and the other was God’s dealings with His people formerly, as to seasonable recovery and final acknowledgment. To each of these purposes would he remember the years of the right hand of the Most High, and each of them were a relief unto them. And there is very good ground to do so, because God is still the same; yesterday, and to-day, and for ever. He has the same love to His people still as ever, the same wisdom to advise them, and the same power to be active for them, and He will, therefore, change their conditions, because He does not change Himself. (T. Horton, D. D.)


Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.

Bibliography
Exell, Joseph S. "Commentary on "Psalms 77:10". The Biblical Illustrator. http://odl.studylight.org/commentaries/tbi/psalms-77.html. 1905-1909. New York.

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" (Psalms 77:10). 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" (Psalms 77:13). 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."[5]

"Thou hast made known thy strength among the peoples" (Psalms 77:14). 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" (Psalms 77:15). As Dummelow noted, this is a clear reference to, "God's deliverance of Israel from Egypt."[6] 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.[7]


Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA. All other rights reserved.

Bibliography
Coffman, James Burton. "Commentary on Psalms 77:10". "Coffman Commentaries on the Old and New Testament". http://odl.studylight.org/commentaries/bcc/psalms-77.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

John 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"F19שנות ימין עליון "mutationes sunt dexterae excelsi", Musculus, Muis; so Ainsworth. ; 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 Psalm 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.


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The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by Larry Pierce of Online Bible. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855

Bibliography
Gill, John. "Commentary on Psalms 77:10". "The New John Gill Exposition of the Entire Bible". http://odl.studylight.org/commentaries/geb/psalms-77.html. 1999.

Geneva Study Bible

And I said, This [is] my g infirmity: [but I will remember] the years of the right hand of the most High.

(g) Though I first doubted of my life, yet considering that God had his years, that is, change of times, and was accustomed also to lift up them whom he had beaten, I took heart again.

Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.

Bibliography
Beza, Theodore. "Commentary on Psalms 77:10". "The 1599 Geneva Study Bible". http://odl.studylight.org/commentaries/gsb/psalms-77.html. 1599-1645.

Commentary Critical and Explanatory on the Whole Bible

Omitting the supplied words, we may read, “This is my affliction - the years of,” etc., “years” being taken as parallel to affliction (compare Psalm 90:15), as of God‘s ordering.


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These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.

Bibliography
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Psalms 77:10". "Commentary Critical and Explanatory on the Whole Bible". http://odl.studylight.org/commentaries/jfb/psalms-77.html. 1871-8.

Wesley's Explanatory Notes

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

I said — These suspicions of God's faithfulness proceed from the weakness of my faith.

The years — The years wherein God hath done great and glorious works, which are often ascribed to God's right-hand.


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Bibliography
Wesley, John. "Commentary on Psalms 77:10". "John Wesley's Explanatory Notes on the Whole Bible". http://odl.studylight.org/commentaries/wen/psalms-77.html. 1765.

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.

“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.”


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Bibliography
Calvin, John. "Commentary on Psalms 77:10". "Calvin's Commentary on the Bible". http://odl.studylight.org/commentaries/cal/psalms-77.html. 1840-57.

John Trapp Complete Commentary

Psalms 77:10 And I said, This [is] my infirmity: [but I will remember] the years of the right hand of the most High.

Ver. 10. And I said, This is my infirmity] My frailty and folly. Here he begins to recollect, and recall himself, as every good soul will, after its extravagancies and outbursts. Vatablus rendereth it, Mors mea est, This is my death; Beza, Caedes mea haec, This is my death wound, sc. whereof I should surely die, were it not for the change of God’s hand upon me.

But I will remember, &c.] This is supplied out of the following verse. Some make no such supply, but render the text thus, The right hand of the Most High can change these things. Others, This is the change of the right hand of the Most High, and is therefore to be taken patiently; shall we receive good at God’s hands, and not evil? Job 2:10. I am not utterly deserted, but only the case is a little altered, the right hand of the Most High alternated.


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Bibliography
Trapp, John. "Commentary on Psalms 77:10". John Trapp Complete Commentary. http://odl.studylight.org/commentaries/jtc/psalms-77.html. 1865-1868.

Sermon Bible Commentary

Psalms 77:10

There are three kinds of speaking in this Psalm: speaking to God, speaking to our fellows, and speaking to one's self.

I. To how many of our thoughts, and feelings, and spiritual utterances may we apply these words: "This is my infirmity"! Of hard thoughts of God, of dark views of His providence, of distrustful feelings towards God, and often of corresponding thoughts, and views, and feelings towards men, we may say, "This is my infirmity." And the weakness of the body, faults in the spirit, and Satanic influence are the fountains and the causes of these utterances. The Psalmist resolves, as an antidote to despondency and fear, to bring the past and the present, recollections and existing consciousness, the day of his trouble and years of joyousness, the right hand of the Most High and his enemies and troubles—he resolves to bring them into comparison, to bring them together. "I will remember the years of the right hand of the Most High."

II. These words, "the right hand of the Most High," represent the power of God as manifested in all sovereignty and sufficiency on behalf of those who trust in Him. (1) God works. Power is continually going out of Him. (2) God works perfectly. His work is right-hand work. (3) He works as the Most High. He fills the above as well as the beneath. There is One higher than the Law: the Lawgiver.

III. Notice two or three brief exhortations springing from this subject. (1) Commune with your own heart; talk to yourself. (2) Give memory its full share of work in your religious life. (3) Avoid contracted views. Look at today, but look at the years. Look at second causes, and agents, and means; but ever consider the right hand of the Most High.

S. Martin, Penny Pulpit, No. 878.

References: Psalms 77:10.—S. Cox, Expositions, 3rd series, p. 152. Psalms 77:11, Psalms 77:14-15, Psalms 77:19, Psalms 77:20.—G. Forbes, The Voice of God in the Psalms, p. 251. Psalms 77:13.—H. Melvill, Sermons, vol. ii., p. 297.


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Bibliography
Nicoll, William R. "Commentary on Psalms 77:10". "Sermon Bible Commentary". http://odl.studylight.org/commentaries/sbc/psalms-77.html.

Matthew Poole's English Annotations on the Holy Bible

I said; I thus answered these objections.

This is my infirmity; these suspicions of God’s faithfulness and goodness proceed from the weakness of my faith, and from the mistake of a diseased mind.

But I will remember; which words may be understood out of the following verse, as other words frequently are in like cases.

The years of the right hand of the Most High; the years wherein God hath done great and glorious works, which are oft ascribed to God’s right hand, as Psalms 17:7 20:6 45:4 118:15. But the word rendered years doth also signify changing, and accordingly this verse is by other learned interpreters, and may well be, rendered otherwise, without any such supplement as is in our translation, thus, And I said,

This is my affliction or grievance, ( the sum of all, and the chief cause of my trouble and anxiety, is this,)

the change of the right hand of the Most High; that right hand which formerly hath done such great and wonderful things for his people, is at this time not only hid in God’s bosom, and not drawn forth for their defence, but is also stretched forth against them, and is the principal cause of all our present miseries. I could bear the malice and rage of our enemies, from whom we could not expect better things, but that our gracious and covenanted God should forsake and persecute his own people, this is that which makes it intolerable.


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Bibliography
Poole, Matthew, "Commentary on Psalms 77:10". Matthew Poole's English Annotations on the Holy Bible. http://odl.studylight.org/commentaries/mpc/psalms-77.html. 1685.

Whedon's Commentary on the Bible

10. The tone of the psalm abruptly changes. The remaining portion describes the grounds of his faith and hope.

This is my infirmity— Literally, This is my disease; that is, my complaint and despondency are the natural outworkings of my excessive sufferings.

Years of the right hand of the Most High—The transition is abrupt, like Habakkuk 3. The ellipsis is supplied, in our English version, by the words, “But I will remember,” which is in analogy with Psalms 77:11. The idea is, that he would rally and sustain his faith and hope by recalling the great works of God toward his people of old, and his original purpose concerning them. This was a common antidote to unbelief and despair during the captivity, as the psalms of that period show. הלותי, (hallothee,) translated infirmity, in Piel takes the sense of entreaty, supplication, and many read it, “This is my entreaty the years of the right hand,” etc. But the sense already given seems most natural and most in accordance with the connexion. By changing the Hebrew accents Dr. Conant reads the verse:

“And I said, This is my infirmity!

Years of the right hand of the Most High Will I commemorate—the deeds of Jah,

For I will remember thy wonders of old.”


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Bibliography
Whedon, Daniel. "Commentary on Psalms 77:10". "Whedon's Commentary on the Bible". http://odl.studylight.org/commentaries/whe/psalms-77.html. 1874-1909.

Joseph Benson's Commentary of the Old and New Testaments

Psalms 77:10. And I said — I thus answered these objections; This is my infirmity — These suspicions of God’s faithfulness and goodness proceed from the weakness of my faith, and from the mistake of a diseased mind. But I will remember the years, &c. — That is, the years in which God hath done great and glorious works, which are often ascribed to God’s right hand in the Scriptures. It may be proper to observe here, that as the word שׁנות, shenoth, here rendered years, also signifies changes, the verse is rendered otherwise by some learned interpreters, without any such supplement as is in our translation, thus; This is my affliction, or grievance, the change of the right hand of the Most High — Namely, that that right hand of God, which formerly hath done such great and wonderful things for his people, is, at this time, not only not drawn forth for their defence, but is also stretched out against them. So Bishop Patrick. “This is the thing which sorely afflicts me, to see such alterations in the proceedings of the Most High, that the same hand which formerly protected us, now severely scourges us.” As if he had said, I could bear the malice and rage of our enemies, from whom we could not expect better things, but that our gracious and covenanted God should forsake and afflict his own people, is to me intolerable. The reader will observe that this interpretation proceeds on the supposition that the psalmist’s distress was occasioned by public, and not by private calamities, which supposition, however, does not seem to be sufficiently supported by the general tenor of the Psalm.


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Bibliography
Benson, Joseph. "Commentary on Psalms 77:10". Joseph Benson's Commentary. http://odl.studylight.org/commentaries/rbc/psalms-77.html. 1857.

E.W. Bullinger's Companion Bible Notes

right hand. Figure of speech Anthropopatheia. App-6.

the MOST HIGH. Hebrew. Elyon. App-4.


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Bibliography
Bullinger, Ethelbert William. "Commentary on Psalms 77:10". "E.W. Bullinger's Companion bible Notes". http://odl.studylight.org/commentaries/bul/psalms-77.html. 1909-1922.

Ellicott's Commentary for English Readers

(10) And I said . . .—The word rendered “infirmity” may, by derivation, mean “wounding” or “piercing.” So Symmachus, “my wound;” Aquila, “my sickness.” Gesenius says, “that which makes my sickness.” If we keep this meaning we must understand mental sickness or “madness,” and understand the poet to say that to indulge in despairing cries is mere madness (comp. King Lear’s, “Oh! that way madness lies”), he will recall God’s ancient deliverances, and so re-establish his faith. But it seems more natural to take a sense which the cognate verb very commonly bears (Leviticus 19:8; Ezekiel 36:22; Psalms 74:7; Psalms 89:39), and render, “I said this (such despair) is on my part profanation, profanation of the years of the right hand of the Most High.” To despair of continued help from One who had been so gracious in the past is a kind of blasphemy. The word “profanation” must be understood as repeated for the sake of the grammar.


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Bibliography
Ellicott, Charles John. "Commentary on Psalms 77:10". "Ellicott's Commentary for English Readers". http://odl.studylight.org/commentaries/ebc/psalms-77.html. 1905.

Treasury of Scripture Knowledge

And I said, This is my infirmity: but I will remember the years of the right hand of the most High.
This is, etc
Or, as Dr. Waterland renders, "This my affliction is a change of the right hand of the Most High," i.e., it proceeds from a change of God's conduct towards me. De Dieu renders, Precari, hoc meum est; mutare dextram Altissimi: "To pray, this is 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 dextræ Altissimi: "To grieve is my portion: to change (my condition) belongs to the right hand of the Most High."
31:22; 73:22; 116:11; Job 42:3; Lamentations 3:18-23; Mark 9:24
the years
5; Exodus 15:6; Numbers 23:21,22; Deuteronomy 4:34; Habakkuk 3:2-13

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Bibliography
Torrey, R. A. "Commentary on Psalms 77:10". "The Treasury of Scripture Knowledge". http://odl.studylight.org/commentaries/tsk/psalms-77.html.

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