Psalm 77:9
Has God forgotten to be gracious? Has His anger shut off His compassion?" Selah
Has God forgotten
The phrase "Has God forgotten" reflects a deep sense of despair and questioning. In Hebrew, the word for "forgotten" is "שָׁכַח" (shakach), which implies a lapse in memory or attention. This rhetorical question suggests a feeling of abandonment, a common theme in the Psalms where the psalmist often wrestles with the apparent silence of God. Historically, this reflects the Israelites' experiences during times of distress, such as exile or oppression, where they felt distant from God's promises. Theologically, it challenges believers to trust in God's unchanging nature, even when circumstances seem contrary.

to be gracious?
The Hebrew root for "gracious" is "חָנַן" (chanan), which means to show favor or mercy. This word is deeply connected to the character of God, who is often described as gracious and compassionate throughout Scripture. The question here is not just about God's actions but His very nature. In times of trial, the psalmist is questioning whether God's essential character has changed. This invites believers to reflect on the constancy of God's grace, which is a cornerstone of Christian faith, assuring that God's favor is not dependent on human circumstances.

Has His anger
The word "anger" in Hebrew is "אַף" (aph), which can also mean "nose" or "face," metaphorically representing the flaring of nostrils in anger. This anthropomorphic expression conveys the intensity of God's righteous indignation. In the historical context, God's anger often arose from Israel's disobedience and idolatry. However, the psalmist's question here suggests a tension between God's justice and His mercy, prompting believers to consider the balance of these attributes in God's dealings with humanity.

shut off
The phrase "shut off" translates from the Hebrew "קָפַץ" (qafats), meaning to close or restrain. This implies a deliberate action of withholding. The psalmist is expressing a fear that God's compassion is being intentionally withheld due to His anger. This reflects a common human experience of feeling cut off from divine mercy during periods of suffering or judgment. It challenges believers to trust in the ultimate purpose and timing of God's actions, even when they seem hidden or delayed.

His compassion?
The Hebrew word for "compassion" is "רַחֲמִים" (rachamim), which is derived from "רֶחֶם" (rechem), meaning "womb." This imagery conveys a deep, nurturing love akin to that of a mother for her child. The psalmist's question underscores a profound theological truth: God's compassion is intrinsic to His nature. Throughout Scripture, God's compassion is a recurring theme, offering hope and comfort. For believers, this serves as a reminder that God's love and mercy are ever-present, even when obscured by life's trials.

Persons / Places / Events
1. Asaph
The author of Psalm 77, Asaph was a prominent Levite singer and seer in David's court. He is known for his deep and often questioning psalms that reflect on God's character and actions.

2. Israel
The nation of Israel is often the backdrop for the psalms, reflecting their collective struggles, doubts, and faith in God.

3. God's Compassion and Grace
Central themes in this verse, reflecting on God's nature and His relationship with His people.

4. The Exodus
While not directly mentioned in this verse, the context of Psalm 77 reflects on God's past deliverance of Israel, particularly the Exodus, as a reminder of His faithfulness.

5. The Sanctuary
Asaph often reflects on the sanctuary, the place where God's presence dwelt among His people, as a source of hope and remembrance of God's past deeds.
Teaching Points
Understanding God's Nature
God's character is consistent; He is always gracious and compassionate. Our circumstances do not change His nature.

Dealing with Doubt
It's natural to question and doubt in times of distress. Like Asaph, we can bring our doubts to God in prayer.

Remembering Past Faithfulness
Reflecting on God's past actions in our lives and in Scripture can strengthen our faith during challenging times.

The Role of Community
Sharing our struggles and doubts with fellow believers can provide support and remind us of God's truths.

Trusting in God's Timing
God's timing and ways are perfect, even when they are beyond our understanding. Trusting in His plan is crucial.
Bible Study Questions
1. How does Asaph's questioning in Psalm 77:9 reflect our own struggles with doubt and faith?

2. In what ways can remembering God's past faithfulness help us when we feel forgotten or abandoned by Him?

3. How do the attributes of God described in Exodus 34:6-7 provide comfort in times of doubt?

4. What role does community play in helping us navigate feelings of doubt and uncertainty about God's compassion?

5. How can we practically apply the truth of God's unchanging nature to our daily lives, especially when facing trials?
Connections to Other Scriptures
Exodus 34:6-7
This passage describes God's character as compassionate and gracious, slow to anger, and abounding in love and faithfulness, which directly relates to the questions posed in Psalm 77:9.

Lamentations 3:22-23
These verses affirm that God's mercies are new every morning, providing a counterpoint to the doubt expressed in Psalm 77:9.

Isaiah 49:15
This verse reassures that God does not forget His people, much like a mother does not forget her child, addressing the concern of God forgetting to be gracious.
A Question for a QuestionerPsalm 77:9
A Question for a QuestionerCharles Haddon Spurgeon Psalm 77:9
Adversity Comes not Always from Divine DispleasureR. South, D. D.Psalm 77:9
Hath God Forgotten to be GraciousBp. Sherlock.Psalm 77:9
Refuge in God's UnchangeablenessC. Short Psalm 77:1-15
From Darkness to DawnS. Conway Psalm 77:1-20
God's Ear Open to the Cry of the NeedyJ. C. Ryle.Psalm 77:1-20
The Faculty of Human ThoughtHomilistPsalm 77:1-20
Against Excessive GriefJohn Lindsay, D. D.Psalm 77:7-12
People
Aaron, Asaph, Jacob, Jeduthun, Joseph, Psalmist
Places
Jerusalem
Topics
Anger, Compassion, Compassions, Favours, Forgotten, Gracious, Memory, Mercies, Merciful, Pity, Selah, Shut, Tender, Withdrawn, Withheld, Wrath
Dictionary of Bible Themes
Psalm 77:1-9

     5567   suffering, emotional

Psalm 77:7-9

     5265   complaints
     8615   prayer, doubts

Psalm 77:7-12

     6233   rejection, experience

Psalm 77:8-9

     1030   God, compassion

Library
June the Eleventh the Path Across the Sea
"Thy way is in the sea." --PSALM lxxvii. 11-20. And the sea appears to be the most trackless of worlds! The sea is the very symbol of mystery, the grim dwelling-house of innumerable things that have been lost. But God's way moves here and there across this trackless wild. God is never lost among our mysteries. He knows his way about. When we are bewildered He sees the road, and He sees the end even from the beginning. Even the sea, in every part of it, is the Lord's highway. When His way is in
John Henry Jowett—My Daily Meditation for the Circling Year

A Question for a Questioner
The question which makes our text is meant to end other questions. You may carry truth as far as ever you like, and it will always be truth. Truth is like those crystals which, when split up into the smallest possible fragments, still retain their natural form. You may break truth in pieces, you may do what you like with it, and it is truth throughout; but error is diverse within itself, and evermore bears its own death within itself. You can see its falsehood even in its own light. Bring it forward,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 31: 1885

Ere Another Step I Take
"I commune with mine own heart." -- Psalm 77:6. Ere another step I take In my wilful wandering way, Still I have a choice to make -- Shall I alter while I may? Patient love is waiting still In my Savior's heart for me; Love to bend my froward will, Love to make me really free. Far from Him, what can I gain? Want and shame, and bondage vile -- Better far to bear the pain Of His yoke a little while. Soon I might its comfort find; Soon my thankful heart might cry, "In Thy meek obedient mind, As
Miss A. L. Waring—Hymns and Meditations

Despondency Self-Corrected. --Ps. Lxxvii.
Despondency Self-Corrected.--Ps. lxxvii. In time of tribulation, Hear, Lord, my feeble cries, With humble supplication To Thee my spirit flies: My heart with grief is breaking, Scarce can my voice complain; Mine eyes, with tears kept waking, Still watch and weep in vain. The days of old, in vision, Bring vanish'd bliss to view; The years of lost fruition Their joys in pangs renew; Remember'd songs of gladness, Through night's lone silence brought, Strike notes of deeper sadness, And stir desponding
James Montgomery—Sacred Poems and Hymns

A Path in the Sea
'And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: 20. And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. 21. And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night,
Alexander Maclaren—Expositions of Holy Scripture

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever.
Leo the Great—Writings of Leo the Great

Letter iii (A. D. 1131) to Bruno, Archbishop Elect of Cologne
To Bruno, [8] Archbishop Elect of Cologne Bernard having been consulted by Bruno as to whether he ought to accept the See of Cologne, so replies as to hold him in suspense, and render him in awe of the burden of so great a charge. He advises him to seek counsel of God in prayer. 1. You seek counsel from me, most illustrious Bruno, as to whether you ought to accept the Episcopate, to which it is desired to advance you. What mortal can presume to decide this for you? If God calls you, who can dare
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Letter Xlii to the Illustrious Youth, Geoffrey De Perrone, and his Comrades.
To the Illustrious Youth, Geoffrey de Perrone, and His Comrades. He pronounces the youths noble because they purpose to lead the religious life, and exhorts them to perseverance. To his beloved sons, Geoffrey and his companions, Bernard, called Abbot of Clairvaux, wishes the spirit of counsel and strength. 1. The news of your conversion that has got abroad is edifying many, nay, is making glad the whole Church of God, so that The heavens rejoice and the earth is glad (Ps. xcvi. 11), and every tongue
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Joy
'The fruit of the Spirit is joy.' Gal 5:52. The third fruit of justification, adoption, and sanctification, is joy in the Holy Ghost. Joy is setting the soul upon the top of a pinnacle - it is the cream of the sincere milk of the word. Spiritual joy is a sweet and delightful passion, arising from the apprehension and feeling of some good, whereby the soul is supported under present troubles, and fenced against future fear. I. It is a delightful passion. It is contrary to sorrow, which is a perturbation
Thomas Watson—A Body of Divinity

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering
Thomas Watson—The Ten Commandments

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

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

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

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

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