I have considered the days of old, the years of ancient times.
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EXPOSITORY (ENGLISH BIBLE)Psalm 77:5-6. I have considered the days of old — The mighty works of God, wrought for his people in former times, if by that means I could get any comfort. I call to remembrance my song in the night — The many and great mercies and favours of God vouchsafed to me and his people, which have obliged me to adore him and sing his praise, not only in the day, the time appointed for that work, but also by night, as often as they came into my mind. My spirit made diligent search — What should be the reason of this strange and vast alteration, and how this sore trouble could come from the hand of so gracious and merciful a God as ours is, and what might be expected as to its continuance or removal. “A recollection of former mercies is the proper antidote against a temptation to despair in the day of calamity: and as in the divine dispensations, which are always uniform and like themselves, whatever has happened may, and probably will, happen again when the circumstances are similar; the experience of ancient times is to be called in to our aid, and duly consulted. Upon these topics we should, in the night of affliction, commune with our own hearts, and make diligent search, as Daniel did in Babylon, into the cause of our troubles, with the proper methods of shortening and bringing them to an end; by suffering them to have their intended and full effect in a sincere repentance, and thorough reformation.” — Horne.
The years of ancient times - The records and remembrances of past ages. What is the testimony which the history of the world bears on this subject? Does it prove that God is worthy of confidence or not? Does it or does it not authorize and justify these painful thoughts which pass through the mind?I have considered, if by that means I could get any comfort, the days of old, i.e. the mighty works of God done for his people in former times.
Days are put for events done in them, as Psalm 37:13 137:7 Obadiah 1:12 Micah 7:4.
the years of ancient times; or, "of ages" (n); of times long ago past; it is very useful to read the history of the Bible, with respect to ancient times, and so the ecclesiastical history of ages past, and observe the faith and dependence of the Lord's people upon him, and their deliverance out of trouble by him; which may be a means of strengthening faith in him, and of relief under present trials; but frequently the goodness of former times is only observed as an aggravation of the badness of the present ones, and of trouble in them; see Ecclesiastes 7:10, the Targum interprets the whole of happy days and times, paraphrasing it thus,
"I have mentioned the good days which were of old, the good years which were of ages past.''I have considered the days of old, the years of ancient times.
EXEGETICAL (ORIGINAL LANGUAGES)5. I considered the days of old,
The years of ages past, (saying),
5. “Not pathetic only but profound also and of the most solid substance was that reply made by an old Carthusian monk to the trifler who asked him how he had managed to get through his life:—Cogitavi dies antiquos, et annos aeternos in mente habui.”Verse 5. - I have considered; rather, I considered. In my perplexity, when I could no longer speak, I betook myself to meditation. I considered the days of old, the years of ancient times. He called to mind, i.e., God's doings in the past (comp. vers. 14-19). Psalm 76:10 from a universal truth, which has therein become outwardly manifest. The rage of men shall praise Thee, i.e., must ultimately redound to Thy glory, inasmuch as to Thee, namely (Psalm 76:1 as to syntax like Psalm 73:3), there always remains a שׁארית, i.e., a still unexhausted remainder, and that not merely of חמה, but of חמת, with which Thou canst gird, i.e., arm, Thyself against such human rage, in order to quench it. שׁארית חמת is the infinite store of wrath still available to God after human rage has done its utmost. Or perhaps still better, and more fully answering to the notion of שׁארית: it is the store of the infinite fulness of wrath which still remains on the side of God after human rage (חמה) has spent itself, when God calmly, and laughing (Psalm 2:4), allows the Titans to do as they please, and which is now being poured out. In connection with the interpretation: with the remainder of the fury (of hostile men) wilt Thou gird Thyself, i.e., it serves Thee only as an ornament (Hupfeld), the alternation of חמה and חמת is left unexplained, and תּחגּר is alienated from its martial sense (Isaiah 59:17; Isaiah 51:9, Wisd. 5:21 ), which is required by the context. Ewald, like the lxx, reads תּחגּך, ἑορτάσει σοι, in connection with which, apart from the high-sounding expression, שׁארית חמת (ἐγκατάλειμμα ἐνθυμίου) must denote the remainder of malignity that is suddenly converted into its opposite; and one does not see why what Psalm 76:11 says concerning rage is here limited to its remainder. Such an inexhaustiveness in the divine wrath-power has been shown in what has just recently been experienced. Thus, then, are those who belong to the people of God to vow and pay, i.e., (inasmuch as the preponderance falls upon the second imperative) to pay their vows; and all who are round about Him, i.e., all the peoples dwelling round about Him and His people (כּל־סביביו, the subject to what follows, in accordance with which it is also accented), are to bring offerings (Psalm 68:30) to God, who is מורא, i.e., the sum of all that is awe-inspiring. Thus is He called in Isaiah 8:13; the summons accords with Isaiah's prediction, according to which, in consequence of Jahve's deed of judgment upon Assyria, Aethiopia presents himself to Him as an offering (Isaiah 18:1-7), and with the fulfilment in 2 Chronicles 32:23. Just so does v. 13a resemble the language of Isaiah; cf. Isaiah 25:1-12; Isaiah 33:1; Isaiah 18:5 : God treats the snorting of the princes, i.e., despots, as the vine-dresser does the wild shoots or branches of the vine-stock: He lops it, He cuts it off, so that it is altogether ineffectual. It is the figure that is sketched by Joel 3:13, then filled in by Isaiah, and embodied as a vision in Revelation 14:17-20, which is here indicated. God puts an end to the defiant, arrogant bearing of the tyrants of the earth, and becomes at last the feared of all the kings of the earth - all kingdoms finally becomes God's and His Christ's.
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