In Judah is God known: his name is great in Israel. Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Haydock • Hastings • Homiletics • JFB • KD • Kelly • KJT • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • TOD • WES • TSK EXPOSITORY (ENGLISH BIBLE) (1) Judah . . . Israel.—A comparison with Psalm 114:1-2, leads to the conclusion that these names are introduced here in this order, simply for the rhythm. (Comp. “Salem” and “Sion” in the next verse, and notice that the four names offer an instance of introversion, the more restricted terms, Judah, Sion, occupying the first and last clauses, the more general Israel, Salem, the middle ones.)Psalm 76:1-2. In Judah is God known — God’s people do not worship an unknown God, as the Athenians did, Acts 17:23, but one who hath made himself known, not only by his word and ordinances, but also by the glorious effects of his wisdom and power, exerted on their behalf, and against their potent and malicious enemies. His name is great in Israel — That is, famous and renowned, and greatly to be praised and admired. In Salem is his tabernacle — In Jerusalem, which was anciently called Salem, Genesis 14:18; Hebrews 7:1. And his dwelling-place in Zion — Largely so called, as it included Moriah, an adjoining hill, or another part of the same hill.76:1-6 Happy people are those who have their land filled with the knowledge of God! happy persons that have their hearts filled with that knowledge! It is the glory and happiness of a people to have God among them by his ordinances. Wherein the enemies of the church deal proudly, it will appear that God is above them. See the power of God's rebukes. With pleasure may Christians apply this to the advantages bestowed by the Redeemer.In Judah is God known - That is, he has made himself known there in a special manner; he has evinced his watchful care over the city so as to demand a proper acknowledgment; he has manifested himself there as he has not elsewhere. It is true that God is known, or makes himself known everywhere; but it is also true that he does this in some places, and at some times, in a more marked and striking manner than he does in other places and at other times. The most clear and impressive displays of his character are among his own people - in the church. "His name is great in Israel." Among the people of Israel; or, among his own people. The meaning here is, that, by some act referred to in the psalm, he had so displayed his power and his mercy in favor of that people, as to make it proper that his name should be exalted or praised. PSALM 76Ps 76:1-12. On Neginoth—(See on [611]Ps 4:1, title). This Psalm commemorates what the preceding anticipates: God's deliverance of His people by a signal interposition of power against their enemies. The occasion was probably the events narrated in 2Ki 19:35; Isa 37:1-28. (Compare Ps 46:1-11). 1, 2. These well-known terms denote God's people and Church and His intimate and glorious relations to them. 1 In Judah is God known: his name is great in Israel.2 In Salem also is his tabernacle, and his dwelling place in Zion. 3 There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah. 4 Thou art more glorious and excellent than the mountains of prey. 5 The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands. 6 At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep. 7 Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry? 8 Thou didst cause judgment to be heard from heaven; the earth feared, and was still. 9 When God arose to judgment, to save all the meek of the earth. Selah. 10 Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain. 11 Vow, and pay unto the Lord your God: let all that be round about him bring presents unto him that ought to be feared. 12 He shall cut off the spirit of princes: he is terrible to the kings of the earth. "In Judah is God known." If unknown in all the world beside, he has so revealed himself to his people by his deeds of grace, that he is no unknown God to them. "His name is great in Israel." To be known, in the Lord's case, is to be honoured: those who know his name admire the greatness of it. Although Judah and Israel were unhappily divided politically, yet the godly of both nations were agreed concerning Jehovah their God; and truly whatever schisms may mar the visible church, the saints always "appear as one" in magnifying the Lord their God. Dark is the outer world, but within the favoured circle Jehovah is revealed, and is the adoration of all who behold him. The world knows him not and therefore blasphemes him, but his church is full of ardour to proclaim his fame unto the ends of the earth. continued...Or, for Asaph. Either it was composed by the prophet Asaph; or composed by David, or some other holy prophet of God, and committed to Asaph, or to his posterity; it being usual to put the parent’s name for his children, of which I have formerly given divers instances. The special. and immediate occasion of this Psalm was unquestionably some eminent deliverance vouchsafed by God to his people of Israel, and especially to Jerusalem, which the psalmist thought fit to celebrate; but which and when it was is both needless to inquire, and hard to determine. his name is great in Israel; he himself is great, for his name is himself, being the great God, and possessed of all divine perfections; his offices and titles are great, he is a great Saviour, a great High Priest, a great Prophet risen up in Israel, a great King, add the great Shepherd of the sheep; his works which make him known are great, his works of creation and providence, in which he is jointly concerned with his Father; the mighty works he did on earth, and especially the great work of our redemption; and his Gospel, which is called his name, Acts 9:15, brings glad tidings of great and good things; by means of which, and the wonderful things he did in the land of Israel, his fame was spread about in it, for he was sent only to the lost sheep of the house of Israel; here his marvellous works were done, and his Gospel first preached, which afterwards went into all the earth. <(a) He declares that God's power is evidently seen in preserving his people and destroying his enemies. EXEGETICAL (ORIGINAL LANGUAGES) 1. known] Lit., one who has made Himself known. By this recent deliverance He has once more “made Himself known in her palaces as a sure refuge” (Psalm 48:3; cp. Psalm 9:16; Isaiah 33:13).his name is great] Cp. Psalm 75:1; Psalm 47:2; Psalms 48, 1, 10; Psalm 77:13. Israel] The covenant name, denoting the people of God’s choice. Now that the kingdom of Israel had fallen, Judah was the representative of the whole nation. 1–3. God has once more shewn His might in Zion by shattering the power of her assailants.Verse 1. - In Judah is God known (comp. Psalm 9:16; Psalm 48:3). By "known" is meant "freshly made known," "revealed," as it were, "anew" by the recent wonderful deliverance. His Name is great in Israel; i.e. greatly honourcd and regarded, on account of what has happened. The church in anticipation gives thanks for the judicial revelation of its God, the near approach of which He Himself asserts to it. The connection with ו in וקרוב שׁמך presents a difficulty. Neither here nor anywhere else is it to be supposed that ו is synonymous with כּי; but at any rate even כי might stand instead of it. For Hupfeld's attempt to explain it: and "near is Thy name" Thy wonders have declared; and Hitzig's: and Thou whose Name is near, they declare Thy wondrous works - are past remedy. Such a personification of wonders does not belong to the spirit of Hebrew poetry, and such a relative clause lies altogether beyond the bounds of syntax. If we would, however, take וקרוב שׁמך, after Psalm 50:23, as a result of the thanksgiving (Campensis), then that for which thanks are rendered would remain undefined; neither will it do to take קרוב as referring to the being inwardly present (Hengstenberg), since this, according to Jeremiah 12:2 (cf. Deuteronomy 30:14), would require some addition, which should give to the nearness this reference to the mouth or to the heart. Thus, therefore, nothing remains for us but to connect the nearness of the Name of God as an outward fact with the earnest giving of thanks. The church has received the promise of an approaching judicial, redemptive revelation of God, and now says, "We give Thee thanks, we give thanks and near is Thy Name;" it welcomes the future act of God with heartfelt thanksgiving, all those who belong to it declare beforehand the wonders of God. Such was really the position of matters when in Hezekiah's time the oppression of the Assyrians had reached its highest point - Isaiah's promises of a miraculous divine deliverance were at that time before them, and the believing ones saluted beforehand, with thanksgiving, the "coming Name of Jahve" (Isaiah 30:27). The כּי which was to be expected after הודינו (cf. e.g., Psalm 100:4.) does not follow until Psalm 75:3. God Himself undertakes the confirmation of the forthcoming thanksgiving and praise by a direct announcement of the help that is hailed and near at hand (Psalm 85:10). It is not to be rendered, "when I shall seize," etc., for Psalm 75:3 has not the structure of an apodosis. כּי is confirmatory, and whatever interpretation we may give to it, the words of the church suddenly change into the words of God. מועד in the language of prophecy, more especially of the apocalyptic character, is a standing expression fore the appointed time of the final judgment (vid., on Habakkuk 2:3). When this moment or juncture in the lapse of time shall have arrived, then God will seize or take possession of it (לקח in the unweakened original sense of taking hold of with energy, cf. Psalm 18:17; Genesis 2:15): He Himself will then interpose and hold judgment according to the strictly observed rule of right (מישׁרים, adverbial accusative, cf. במישׁרים, Psalm 9:9, and frequently). If it even should come to pass that the earth and all its inhabitants are melting away (cf. Isaiah 14:31; Exodus 15:15; Joshua 2:9), i.e., under the pressure of injustice (as is to be inferred from Psalm 75:3), are disheartened, scattered asunder, and are as it were in the act of dissolution, then He (the absolute I, אנכי) will restrain this melting away: He setteth in their places the pillars, i.e., the internal shafts (Job 9:6), of the earth, or without any figure: He again asserts the laws which lie at the foundation of its stability. תכּנתּי is a mood of certainty, and Psalm 75:4 is a circumstantial clause placed first, after the manner of the Latin ablative absolute. Hitzig appropriately compares Proverbs 29:9; Isaiah 23:15 may also be understood according to this bearing of the case. The utterance of God is also continued after the Sela. It is not the people of God who turn to the enemies with the language of warning on the ground of the divine promise (Hengstenberg); the poet would then have said אמרנוּ, or must at least have said על־כּן אמרתּי. God Himself speaks, and His words are not yet peremptorily condemning, as in Psalm 50:16., cf. Psalm 46:11, but admonitory and threatening, because it is not He who has already appeared for the final judgment who speaks, but He who announces His appearing. With אמרתּי He tells the braggarts who are captivated with the madness of supposed greatness, and the evil-doers who lift up the horn or the head, (Note: The head is called in Sanscrit iras, in Zend aranh, equals κάρα; the horn in Sanscrit, ringa, i.e., (according to Burnlouf, Etudes, p. 19) that which proceeds from and projects out of the head (iras), Zend rva equals κέρας, קרן (ḳarn).) hat He will have once for all said to them, and what they are to suffer to be said to them for the short space of time till the judgment. The poet, if we have assigned the right date to the Psalm, has Rabshakeh and his colleagues before his mind, cf. Isaiah 37:23. The ל, as in that passage, and like אל in Zechariah 2:4 (vid., Khler), has the idea of a hostile tendency. אל rules also over Psalm 75:6: "speak not insolence with a raised neck." It is not to be construed עתק בצוּאר, with a stiff neck. Parallel passages like Psalm 31:19; Psalm 94:4, and more especially the primary passage 1 Samuel 5:3, show that עתק is an object-notion, and that בצוּאר by itself (with which, too, the accentuation harmonizes, since Munach here is the vicarius of a distinctive), according to Job 15:26, has the sense of τραχηλιῶτες or ὑπεραυχοῦντες. Links Psalm 76:1 InterlinearPsalm 76:1 Parallel Texts Psalm 76:1 NIV Psalm 76:1 NLT Psalm 76:1 ESV Psalm 76:1 NASB Psalm 76:1 KJV Psalm 76:1 Bible Apps Psalm 76:1 Parallel Psalm 76:1 Biblia Paralela Psalm 76:1 Chinese Bible Psalm 76:1 French Bible Psalm 76:1 German Bible Bible Hub |
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