Psalm 77:11
I will remember the works of the LORD: surely I will remember your wonders of old.
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(11) I will remember.—The written text is, “I will celebrate.” The intention is the same in both cases. Instead of continuing to despair, the poet resolves on seeking encouragement for his faith in grateful praise of God for past mercies, and especially for the ancient deliverance from Egypt, which occupies the prominent place in his thoughts; “works” and “wonders” should be in the singular, referring to this one mighty deliverance.

Psalm 77:11. I will remember the works of the Lord — I will seriously consider what God has formerly done for his people, many times far above their expectation, and I will take comfort from hence, because he is still the same that he was, in power, goodness, and mercy, and, therefore, will pity and help in the present trial, which distresses me. Thus the psalmist, being restored to a right state of mind, instead of brooding any longer over his trouble, wisely resolves to turn his thoughts toward the divine dispensations of old; to meditate on God’s former works and wonders; the displays which he had made of his wisdom and power, of his mercy and grace in behalf of his people, as well of individuals as of the whole nation, and hereby to strengthen and invigorate his faith in the expected deliverance.77:11-20 The remembrance of the works of God, will be a powerful remedy against distrust of his promise and goodness; for he is God, and changes not. God's way is in the sanctuary. We are sure that God is holy in all his works. God's ways are like the deep waters, which cannot be fathomed; like the way of a ship, which cannot be tracked. God brought Israel out of Egypt. This was typical of the great redemption to be wrought out in the fulness of time, both by price and power. If we have harboured doubtful thoughts, we should, without delay, turn our minds to meditate on that God, who spared not his own Son, but delivered him up for us all, that with him, he might freely give us all things.I will remember the works of the Lord - That is, I will call them to remembrance, or I will reflect on them. I will look to what God has "done," that I may learn his true character, or that I may see what is the proper interpretation to be put on his doings in respect to the question whether he is righteous or not; whether it is proper to put confidence in him or not. Or, in other words, I will examine those doings to see if I cannot find in them something to calm down my feelings; to remove my despondency; and to give me cheerful views of God.

Surely I will remember thy wonders of old - Thy wonderful dealings with mankind; those acts which thou hast performed which are suited to excite amazement and wonder.

11, 12. He finds relief in contrasting God's former deliverances. Shall we receive good at His hands, and not evil? Both are orderings of unerring mercy and unfailing love. And yet upon second and serious thoughts of what God had formerly done for his people, many times far above their expectations, I will take comfort in remembrance of them, because God is still the same that he was in power, and goodness, and love to his people, and therefore will pity and help us in this present calamity, as he hath oft done in others of the same nature. I will remember the works of the Lord,.... His works of creation and providence, his government of the world, and particularly his regard for his own people, and his preservation of them, especially the people of Israel, whom he had not cast off, nor would and so might serve to strengthen his faith, that he would not cast him off for ever: and in like manner, what God has done for his people in a way of grace, in their redemption by Christ, and in a work of grace upon their souls, may be improved to the removing of doubts and fears, and unbelief, and for the strengthening of faith: there is a double reading of this clause, that in the margin is followed by us; but in the text it is written, "I will cause to remember"; that is, I will declare and show forth to others the works of the Lord:

surely I will remember thy wonders of old; such as were done in Egypt, at the Red sea, and in the wilderness; which exceeded the power and reason of man, and which showed ancient love and old friendship subsisting between God and his people; so the remembrance of God's everlasting love, his ancient covenant, and the grace and blessings given in Christ before the world was, may be of use against despondency, and for the support and encouragement of faith.

I will remember the works of the LORD: surely I will remember thy wonders of old.
11. I will make mention of the deeds of Jah;

Yea, I will remember thy wonders of old.

The A.V. remember follows the Qrç; the R.V. make mention is the reading of the Kthîbh. Cp. Isaiah 63:7.

The name Jah recalls the deliverance from Egypt (Exodus 15:2; cp. Psalm 68:4), the greatest of all God’s wonderful works.Verse 11. - I will remember the works of the Lord. The same thought is carried on and expressed more clearly in the present and the ensuing verse. Then a special remembrance is made of one particular mercy - the deliverance from Egypt (vers. 13-20). Surely I will remember thy wonders of old (comp. Exodus 15:11). He calls his eyelids the "guards of my eyes." He who holds these so that they remain open when they want to shut together for sleep, is God; for his looking up to Him keeps the poet awake in spite of all overstraining of his powers. Hupfeld and others render thus: "Thou hast held, i.e., caused to last, the night-watches of mine eyes," - which is affected in thought and expression. The preterites state what has been hitherto and has not yet come to a close. He still endures, as formerly, such thumps and blows within him, as though he lay upon an anvil (פּעם), and his voice fails him. Then silent soliloquy takes the place of audible prayer; he throws himself back in thought to the days of old (Psalm 143:5), the years of past periods (Isaiah 51:9), which were so rich in the proofs of the power and loving-kindness of the God who was then manifest, but is now hidden. He remembers the happier past of his people and his own, inasmuch as he now in the night purposely calls back to himself in his mind the time when joyful thankfulness impelled him to the song of praise accompanied by the music of the harp (בּלּילה belongs according to the accents to the verb, not to נגינתי, although that construction certainly is strongly commended by parallel passages like Psalm 16:7; Psalm 42:9; Psalm 92:3, cf. Job 35:10), in place of which, crying and sighing and gloomy silence have now entered. He gives himself up to musing "with his heart," i.e., in the retirement of his inmost nature, inasmuch as he allows his thoughts incessantly to hover to and fro between the present and the former days, and in consequence of this (fut. consec. as in Psalm 42:6) his spirit betakes itself to scrupulizing (what the lxx reproduces with σκάλλειν, Aquila with σκαλεύειν) - his conflict of temptation grows fiercer. Now follow the two doubting questions of the tempted one: he asks in different applications, Psalm 77:8-10 (cf. Psalm 85:6), whether it is then all at an end with God's loving-kindness and promise, at the same time saying to himself, that this nevertheless is at variance with the unchangeableness of His nature (Malachi 3:6) and the inviolability of His covenant. אפס (only occurring as a 3. praet.) alternates with גּמר (Psalm 12:2). חנּות is an infinitive construct formed after the manner of the Lamed He verbs, which, however, does also occur as infinitive absolute (שׁמּות, Ezekiel 36:3, cf. on Psalm 17:3); Gesenius and Olshausen (who doubts this infinitive form, 245, f) explain it, as do Aben-Ezra and Kimchi, as the plural of a substantive חנּה, but in the passage cited from Ezekiel (vid., Hitzig) such a substantival plural is syntactically impossible. קפץ רחמים is to draw together or contract and draw back one's compassion, so that it does not manifest itself outwardly, just as he who will not give shuts (יקפּץ) his hand (Deuteronomy 15:7; cf. supra, Psalm 17:10).
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