Even the wrath of man shall praise You; with the survivors of wrath You will clothe Yourself. Surely Your wrath against men brings You praiseThis phrase begins with the word "Surely," which in Hebrew is "אַךְ" (akh), often used to emphasize certainty or truth. It sets the tone for the verse, underscoring the assuredness of God's actions and their outcomes. In the context of divine wrath, it suggests an inevitable and purposeful unfolding of God's will, which is a central theme in the Psalms. The phrase "Your wrath" refers to God's righteous anger. The Hebrew word for wrath here is "חֵמָה" (chemah), which conveys a sense of intense heat or fury. In the biblical context, God's wrath is not arbitrary but is a response to sin and injustice. It is a manifestation of His holiness and justice, serving as a corrective force in the world. This wrath, paradoxically, results in praise, as it ultimately leads to the vindication of God's righteousness and the establishment of His order. Against men" highlights the object of God's wrath. The Hebrew term אָדָם (adam) is used, which can refer to humanity in general. This indicates that God's wrath is directed towards human sinfulness and rebellion. It is a reminder of the fallen state of humanity and the need for divine intervention to restore righteousness.The phrase "brings You praise" is profound in its implication. The Hebrew root "יָדָה" (yadah) is used for "praise," which means to give thanks or to confess. This suggests that even in judgment, God's actions lead to acknowledgment of His sovereignty and righteousness. Historically, God's deliverance of Israel from their enemies often resulted in praise and worship, as His people recognized His power and justice. and the survivors of Your wrath are restrained
The word "and" serves as a conjunction, linking the two parts of the verse and indicating a continuation of thought. It suggests that the praise resulting from God's wrath is not the end but leads to further consequences. ">The survivors" refers to those who remain after God's judgment. The Hebrew word "שְׁאָר" (she'ar) implies a remnant, those who are left after a purging or refining process. This concept of a remnant is significant in biblical theology, often representing those who are faithful and who continue to uphold God's covenant. "of Your wrath" reiterates the source of the judgment. It is God's wrath that has been executed, emphasizing His active role in the process of judgment and purification. Finally, "are restrained" uses the Hebrew word "חָגַר" (chagar), which means to bind or gird. This suggests that those who survive God's wrath are brought into a state of submission or humility. They are restrained not in a punitive sense but in a way that leads to a deeper understanding and reverence for God. This restraint is a form of divine discipline, guiding the survivors towards righteousness and obedience. Persons / Places / Events 1. AsaphThe author of Psalm 76, Asaph was a prominent Levite singer and seer in David's court, known for his role in leading worship and composing psalms. 2. JudahThe setting of Psalm 76, Judah is the southern kingdom of Israel, often representing the people of God and the location of Jerusalem, the city of God. 3. JerusalemMentioned in the broader context of Psalm 76, Jerusalem is the city where God's presence dwelt in the temple, symbolizing divine protection and judgment. 4. God's WrathA central theme in Psalm 76, God's wrath is depicted as a force that ultimately brings Him glory, even when expressed through human actions. 5. Survivors of WrathThose who remain after God's judgment, symbolizing the remnant who witness and testify to God's power and justice. Teaching Points God's Sovereignty Over Human ActionsEven the wrath and rebellion of man are under God's control and can be used to fulfill His purposes. The Transformative Power of God's JusticeGod's ability to turn wrath into praise demonstrates His power to transform situations and bring about His glory. The Role of the RemnantThe survivors of wrath serve as a testament to God's mercy and justice, reminding us of the importance of faithfulness. Trust in God's Ultimate PlanBelievers can find comfort in knowing that no matter how chaotic or wrathful the world seems, God is in control and His purposes will prevail. Praise as a Response to God's SovereigntyRecognizing God's control over all things should lead us to praise Him, even in the midst of trials and human wrath. Bible Study Questions 1. How does understanding God's sovereignty over human wrath change your perspective on current world events? 2. In what ways can you see God turning difficult situations in your life into opportunities for His praise? 3. How can the concept of the "survivors of wrath" encourage you in your personal walk with God? 4. What are some practical ways you can respond in praise to God, even when facing opposition or anger from others? 5. How do the connections to other scriptures, like Romans 8:28 and Genesis 50:20, deepen your understanding of God's ability to use all things for His glory? Connections to Other Scriptures Romans 8:28This verse speaks to how God works all things for good for those who love Him, similar to how the wrath of man ultimately brings praise to God. Genesis 50:20Joseph's statement to his brothers about God turning their evil intentions into good parallels the idea that human wrath can result in God's praise. Proverbs 16:4This verse highlights that the Lord has made everything for its purpose, even the wicked for the day of trouble, aligning with the theme of God's sovereignty over human actions. People Asaph, Jacob, PsalmistPlaces JerusalemTopics Brings, Fierceness, Fury, Gird, Girdest, Praise, Praises, Praiseth, Remainder, Remnant, Residue, Rest, Restrain, Restrained, Surely, Survivors, Thyself, Wilt, WrathDictionary of Bible Themes Psalm 76:10 5934 restraint Library Letter Xlviii to Magister Walter De Chaumont.
To Magister [75] Walter de Chaumont. He exhorts him to flee from the world, advising him to prefer the cause and the interests of his soul to those of parents. MY DEAR WALTER, I often grieve my heart about you whenever the most pleasant remembrance of you comes back to me, seeing how you consume in vain occupations the flower of your youth, the sharpness of your intellect, the store of your learning and skill, and also, what is more excellent in a Christian than all of these gifts, the pure and innocent …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of ClairvauxEpistle cxxii. To Rechared, King of the visigoths .
To Rechared, King of the Visigoths [82] . Gregory to Rechared, &c. I cannot express in words, most excellent son, how much I am delighted with thy work and thy life. For on hearing of the power of a new miracle in our days, to wit that the whole nation of the Goths has through thy Excellency been brought over from the error of Arian heresy to the firmness of a right faith, one is disposed to exclaim with the prophet, This is the change wrought by the right hand of the Most High (Ps. lxxvi. 11 [83] …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Concerning Jonathan, one of the Sicarii, that Stirred up a Sedition in Cyrene, and was a False Accuser [Of the Innocent].
1. And now did the madness of the Sicarii, like a disease, reach as far as the cities of Cyrene; for one Jonathan, a vile person, and by trade a weaver, came thither and prevailed with no small number of the poorer sort to give ear to him; he also led them into the desert, upon promising them that he would show them signs and apparitions. And as for the other Jews of Cyrene, he concealed his knavery from them, and put tricks upon them; but those of the greatest dignity among them informed Catullus, …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem Jerusalem
The first name of this city was Shalem, Genesis 14:18, Psalm 76:2, and it is still retained in the writing, however it is read Jerushalaim. "The name of that place is Jehovah-jireh. Abraham called the place Jireh; Shem called it Shalem. Saith God, If I shall call it Jireh, it will displease Shem the Just; if I shall call it Shalem, it will displease Abraham the Just. I will therefore put that name upon it which was put upon it by both, Jireh, Shalem,--Jerusalem."--"We do not, therefore, put Jod between …
John Lightfoot—From the Talmud and Hebraica Beginning at Jerusalem
The whole verse runs thus: "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The words were spoken by Christ, after he rose from the dead, and they are here rehearsed after an historical manner, but do contain in them a formal commission, with a special clause therein. The commission is, as you see, for the preaching of the gospel, and is very distinctly inserted in the holy record by Matthew and Mark. "Go teach all nations," …
John Bunyan—Jerusalem Sinner Saved The Jerusalem Sinner Saved;
OR, GOOD NEWS FOR THE VILEST OF MEN; BEING A HELP FOR DESPAIRING SOULS, SHOWING THAT JESUS CHRIST WOULD HAVE MERCY IN THE FIRST PLACE OFFERED TO THE BIGGEST SINNERS. THE THIRD EDITION, IN WHICH IS ADDED, AN ANSWER TO THOSE GRAND OBJECTIONS THAT LIE IN THE WAY OF THE THEM THAT WOULD BELIEVE: FOR THE COMFORT OF THEM THAT FEAR THEY HAVE SINNED AGAINST THE HOLY GHOST. BY JOHN BUNYAN, OF BEDFORD. London: Printed for Elizabeth Smith, at the Hand and Bible, on London Bridge, 1691. ADVERTISEMENT BY THE EDITOR. …
John Bunyan—The Works of John Bunyan Volumes 1-3 Question Lxxxii of Devotion
I. Is Devotion a Special Kind of Act? Cardinal Cajetan, On the Meaning of the Term "Devotion" S. Augustine, Confessions, XIII. viii. 2 II. Is Devotion an Act of the Virtue of Religion? III. Is Contemplation, that is Meditation, the Cause of Devotion? Cardinal Cajetan, On the Causes of Devotion " " On the Devotion of Women IV. Is Joy an Effect of Devotion? Cardinal Cajetan, On Melancholy S. Augustine, Confessions, II. x. I Is Devotion a Special Kind of Act? It is by our acts that we merit. But …
St. Thomas Aquinas—On Prayer and The Contemplative Life The Harbinger
The voice of him that crieth in the wilderness, Prepare ye the way of the LORD , make straight in the desert a high-way for our God. Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain. And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD hath spoken it. T he general style of the prophecies is poetical. The inimitable simplicity which characterizes every …
John Newton—Messiah Vol. 1 King of Kings and Lord of Lords
And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular, …
John Newton—Messiah Vol. 2 Question Lxxxi of the virtue of Religion
I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, sermon, cccxxxiv. 3 " on Psalm lxxvi. 32 sermon, cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead, V. VIII. Is Religion the Same As Sanctity? Cardinal Cajetan, …
St. Thomas Aquinas—On Prayer and The Contemplative Life Letter Xlv (Circa A. D. 1120) to a Youth Named Fulk, who Afterwards was Archdeacon of Langres
To a Youth Named Fulk, Who Afterwards Was Archdeacon of Langres He gravely warns Fulk, a Canon Regular, whom an uncle had by persuasions and promises drawn back to the world, to obey God and be faithful to Him rather than to his uncle. To the honourable young man Fulk, Brother Bernard, a sinner, wishes such joy in youth as in old age he will not regret. 1. I do not wonder at your surprise; I should wonder if you were not suprised [sic] that I should write to you, a countryman to a citizen, a monk …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity 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 Links Psalm 76:10 NIVPsalm 76:10 NLTPsalm 76:10 ESVPsalm 76:10 NASBPsalm 76:10 KJV
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