Psalm 77:1
I cried aloud to God, I cried out to God to hear me.
I cried aloud to God
The phrase "I cried aloud to God" begins with an expression of deep, earnest prayer. The Hebrew word for "cried" here is "צָעַק" (tsa'aq), which conveys a sense of shouting or calling out with intensity. This is not a silent or passive prayer but a vocal and fervent plea. Historically, this reflects the ancient practice of vocal prayer, where individuals would often cry out to God in times of distress, seeking His immediate attention and intervention. The act of crying aloud signifies a personal and communal tradition of seeking divine help, emphasizing the believer's reliance on God's power and presence.

aloud
The repetition of "aloud" underscores the urgency and desperation in the psalmist's prayer. It is not merely a whisper or a quiet supplication but a loud, earnest cry. This repetition serves to emphasize the depth of the psalmist's need and the sincerity of his appeal. In the context of ancient Israelite worship, such vocal expressions were common, especially in times of communal lament or personal crisis. The psalmist's loud cry is a testament to his faith that God hears and responds to the cries of His people.

to God
The direction of the cry "to God" is significant. The psalmist directs his plea to the Almighty, acknowledging God as the ultimate source of help and deliverance. The Hebrew word for God here is "אֱלֹהִים" (Elohim), a plural form that denotes majesty and power. This name for God is often used in contexts that emphasize His sovereignty and might. By directing his cry to Elohim, the psalmist is recognizing God's supreme authority and His ability to intervene in human affairs. This reflects a deep-seated belief in God's omnipotence and His willingness to engage with His creation.

and He heard me
The phrase "and He heard me" is a powerful affirmation of faith. The Hebrew root "שָׁמַע" (shama) means to hear, listen, or give attention. It implies not just the act of hearing but also understanding and responding. The psalmist's confidence that God has heard him is rooted in the covenant relationship between God and His people, where God promises to listen to the prayers of the faithful. This assurance of being heard is a source of comfort and hope, reinforcing the belief that God is attentive to the cries of His children and is actively involved in their lives. Historically, this reflects the Israelite understanding of a personal and responsive God, contrasting with the impersonal deities of surrounding cultures.

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 reflective psalms that often explore themes of distress and divine intervention.

2. God
The central figure to whom the psalmist cries out. In the Hebrew text, the word used is "Elohim," emphasizing God's power and might.

3. The Psalmist's Distress
The event of the psalmist crying out signifies a moment of deep personal or communal distress, seeking divine intervention and comfort.
Teaching Points
The Power of Crying Out to God
Crying out to God is a powerful act of faith. It acknowledges our dependence on Him and His ability to intervene in our circumstances.

God's Attentiveness
God is attentive to our cries. He is not distant or indifferent but is actively listening and ready to respond to our needs.

Expressing Our Emotions to God
It is important to express our emotions honestly to God. The psalms teach us that God welcomes our raw and unfiltered prayers.

Seeking God in Times of Trouble
In times of trouble, our first response should be to seek God. He is our refuge and strength, a very present help in times of need.

Trusting in God's Timing
While we may not always receive immediate answers, we can trust in God's perfect timing and His plan for our lives.
Bible Study Questions
1. How does the act of crying out to God demonstrate faith and dependence on Him?

2. In what ways can we cultivate a habit of turning to God first in times of distress, as the psalmist did?

3. Reflect on a time when you cried out to God. How did you experience His response, and what did you learn from that experience?

4. How can the example of Asaph in Psalm 77 encourage us to be honest and open in our prayers to God?

5. What other biblical examples can you think of where individuals or groups cried out to God, and how did God respond to them? How can these examples strengthen our faith today?
Connections to Other Scriptures
Psalm 34:17
This verse speaks of the righteous crying out and the Lord hearing them, delivering them from all their troubles. It reinforces the theme of God as a responsive and compassionate listener to those in distress.

Exodus 2:23-25
The Israelites cried out to God during their bondage in Egypt, and God heard their groaning. This connection highlights God's attentiveness to the cries of His people and His readiness to act on their behalf.

1 Samuel 1:10-11
Hannah's prayer in her distress mirrors the psalmist's cry, showing a personal and heartfelt plea to God, which God hears and responds to.
Complaining to GodR. Tuck Psalm 77:1
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
People
Aaron, Asaph, Jacob, Jeduthun, Joseph, Psalmist
Places
Jerusalem
Topics
2, 77, Asaph, Chief, Choirmaster, Cried, Cry, Crying, Ear, Goes, Gt, Indeed, Jeduthun, Leader, Listen, Lt, Music, Musician, Music-maker, Overseer, Psalm, Rises, Voice
Dictionary of Bible Themes
Psalm 77:

     5420   music

Psalm 77:1-2

     8620   prayer, practicalities

Psalm 77:1-3

     5928   resentment, against God

Psalm 77:1-9

     5567   suffering, emotional

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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