June 14, 2025
Big Book Idea
Worship is our response to God for who He is and what He has done!
Remember your congregation, which you have purchased of old,
which you have redeemed to be the tribe of your heritage!
Remember Mount Zion, where you have dwelt.
1
O God, why do you cast us off forever?
Why does your anger smoke against the sheep of your pasture?
2
Remember your congregation, which you have purchased of old,
which you have redeemed to be the tribe of your heritage!
Remember Mount Zion, where you have dwelt.
3
Direct your steps to the perpetual ruins;
the enemy has destroyed everything in the sanctuary!
4
Your foes have roared in the midst of your meeting place;
they set up their own signs for signs.
5
They were like those who swing axes
in a forest of trees.
2
74:5
The meaning of the Hebrew is uncertain
6
And all its carved wood
they broke down with hatchets and hammers.
7
They set your sanctuary on fire;
they profaned the dwelling place of your name,
bringing it down to the ground.
8
They said to themselves, “We will utterly subdue them”;
they burned all the meeting places of God in the land.
9
We do not see our signs;
there is no longer any prophet,
and there is none among us who knows how long.
10
How long, O God, is the foe to scoff?
Is the enemy to revile your name forever?
11
Why do you hold back your hand, your right hand?
Take it from the fold of your garment
3
74:11
Hebrew from your bosom
and destroy them!
12
Yet God my King is from of old,
working salvation in the midst of the earth.
13
You divided the sea by your might;
you broke the heads of the sea monsters
4
74:13
Or the great sea creatures
on the waters.
14
You crushed the heads of Leviathan;
you gave him as food for the creatures of the wilderness.
15
You split open springs and brooks;
you dried up ever-flowing streams.
16
Yours is the day, yours also the night;
you have established the heavenly lights and the sun.
17
You have fixed all the boundaries of the earth;
you have made summer and winter.
18
Remember this, O LORD, how the enemy scoffs,
and a foolish people reviles your name.
19
Do not deliver the soul of your dove to the wild beasts;
do not forget the life of your poor forever.
20
Have regard for the covenant,
for the dark places of the land are full of the habitations of violence.
21
Let not the downtrodden turn back in shame;
let the poor and needy praise your name.
22
Arise, O God, defend your cause;
remember how the foolish scoff at you all the day!
23
Do not forget the clamor of your foes,
the uproar of those who rise against you, which goes up continually!
1
We give thanks to you, O God;
we give thanks, for your name is near.
We
5
75:1
Hebrew They
recount your wondrous deeds.
2
“At the set time that I appoint
I will judge with equity.
3
When the earth totters, and all its inhabitants,
it is I who keep steady its pillars. Selah
4
I say to the boastful, ‘Do not boast,’
and to the wicked, ‘Do not lift up your horn;
5
do not lift up your horn on high,
or speak with haughty neck.’”
6
For not from the east or from the west
and not from the wilderness comes lifting up,
7
but it is God who executes judgment,
putting down one and lifting up another.
8
For in the hand of the LORD there is a cup
with foaming wine, well mixed,
and he pours out from it,
and all the wicked of the earth
shall drain it down to the dregs.
9
But I will declare it forever;
I will sing praises to the God of Jacob.
10
All the horns of the wicked I will cut off,
but the horns of the righteous shall be lifted up.
1
In Judah God is known;
his name is great in Israel.
2
His abode has been established in Salem,
his dwelling place in Zion.
3
There he broke the flashing arrows,
the shield, the sword, and the weapons of war. Selah
4
Glorious are you, more majestic
than the mountains full of prey.
5
The stouthearted were stripped of their spoil;
they sank into sleep;
all the men of war
were unable to use their hands.
6
At your rebuke, O God of Jacob,
both rider and horse lay stunned.
7
But you, you are to be feared!
Who can stand before you
when once your anger is roused?
8
From the heavens you uttered judgment;
the earth feared and was still,
9
when God arose to establish judgment,
to save all the humble of the earth. Selah
10
Surely the wrath of man shall praise you;
the remnant
6
76:10
Or extremity
of wrath you will put on like a belt.
11
Make your vows to the LORD your God and perform them;
let all around him bring gifts
to him who is to be feared,
12
who cuts off the spirit of princes,
who is to be feared by the kings of the earth.
1
I cry aloud to God,
aloud to God, and he will hear me.
2
In the day of my trouble I seek the Lord;
in the night my hand is stretched out without wearying;
my soul refuses to be comforted.
3
When I remember God, I moan;
when I meditate, my spirit faints. Selah
4
You hold my eyelids open;
I am so troubled that I cannot speak.
5
I consider the days of old,
the years long ago.
6
I said,
7
77:6
Hebrew lacks I said
“Let me remember my song in the night;
let me meditate in my heart.”
Then my spirit made a diligent search:
7
“Will the Lord spurn forever,
and never again be favorable?
8
Has his steadfast love forever ceased?
Are his promises at an end for all time?
9
Has God forgotten to be gracious?
Has he in anger shut up his compassion?” Selah
10
Then I said, “I will appeal to this,
to the years of the right hand of the Most High.”
8
77:10
Or This is my grief: that the right hand of the Most High has changed
11
I will remember the deeds of the LORD;
yes, I will remember your wonders of old.
12
I will ponder all your work,
and meditate on your mighty deeds.
13
Your way, O God, is holy.
What god is great like our God?
14
You are the God who works wonders;
you have made known your might among the peoples.
15
You with your arm redeemed your people,
the children of Jacob and Joseph. Selah
16
When the waters saw you, O God,
when the waters saw you, they were afraid;
indeed, the deep trembled.
17
The clouds poured out water;
the skies gave forth thunder;
your arrows flashed on every side.
18
The crash of your thunder was in the whirlwind;
your lightnings lighted up the world;
the earth trembled and shook.
19
Your way was through the sea,
your path through the great waters;
yet your footprints were unseen.
9
77:19
Hebrew unknown
20
You led your people like a flock
by the hand of Moses and Aaron.
1
Give ear, O my people, to my teaching;
incline your ears to the words of my mouth!
2
I will open my mouth in a parable;
I will utter dark sayings from of old,
3
things that we have heard and known,
that our fathers have told us.
4
We will not hide them from their children,
but tell to the coming generation
the glorious deeds of the LORD, and his might,
and the wonders that he has done.
5
He established a testimony in Jacob
and appointed a law in Israel,
which he commanded our fathers
to teach to their children,
6
that the next generation might know them,
the children yet unborn,
and arise and tell them to their children,
7
so that they should set their hope in God
and not forget the works of God,
but keep his commandments;
8
and that they should not be like their fathers,
a stubborn and rebellious generation,
a generation whose heart was not steadfast,
whose spirit was not faithful to God.
9
The Ephraimites, armed with
11
78:9
Hebrew armed and shooting
the bow,
turned back on the day of battle.
10
They did not keep God's covenant,
but refused to walk according to his law.
11
They forgot his works
and the wonders that he had shown them.
12
In the sight of their fathers he performed wonders
in the land of Egypt, in the fields of Zoan.
13
He divided the sea and let them pass through it,
and made the waters stand like a heap.
14
In the daytime he led them with a cloud,
and all the night with a fiery light.
15
He split rocks in the wilderness
and gave them drink abundantly as from the deep.
16
He made streams come out of the rock
and caused waters to flow down like rivers.
17
Yet they sinned still more against him,
rebelling against the Most High in the desert.
18
They tested God in their heart
by demanding the food they craved.
19
They spoke against God, saying,
“Can God spread a table in the wilderness?
20
He struck the rock so that water gushed out
and streams overflowed.
Can he also give bread
or provide meat for his people?”
21
Therefore, when the LORD heard, he was full of wrath;
a fire was kindled against Jacob;
his anger rose against Israel,
22
because they did not believe in God
and did not trust his saving power.
23
Yet he commanded the skies above
and opened the doors of heaven,
24
and he rained down on them manna to eat
and gave them the grain of heaven.
25
Man ate of the bread of the angels;
he sent them food in abundance.
26
He caused the east wind to blow in the heavens,
and by his power he led out the south wind;
27
he rained meat on them like dust,
winged birds like the sand of the seas;
28
he let them fall in the midst of their camp,
all around their dwellings.
29
And they ate and were well filled,
for he gave them what they craved.
30
But before they had satisfied their craving,
while the food was still in their mouths,
31
the anger of God rose against them,
and he killed the strongest of them
and laid low the young men of Israel.
32
In spite of all this, they still sinned;
despite his wonders, they did not believe.
33
So he made their days vanish like
12
78:33
Hebrew in
a breath,
13
78:33
Or vapor
and their years in terror.
34
When he killed them, they sought him;
they repented and sought God earnestly.
35
They remembered that God was their rock,
the Most High God their redeemer.
36
But they flattered him with their mouths;
they lied to him with their tongues.
37
Their heart was not steadfast toward him;
they were not faithful to his covenant.
38
Yet he, being compassionate,
atoned for their iniquity
and did not destroy them;
he restrained his anger often
and did not stir up all his wrath.
39
He remembered that they were but flesh,
a wind that passes and comes not again.
40
How often they rebelled against him in the wilderness
and grieved him in the desert!
41
They tested God again and again
and provoked the Holy One of Israel.
42
They did not remember his power
14
78:42
Hebrew hand
or the day when he redeemed them from the foe,
43
when he performed his signs in Egypt
and his marvels in the fields of Zoan.
44
He turned their rivers to blood,
so that they could not drink of their streams.
45
He sent among them swarms of flies, which devoured them,
and frogs, which destroyed them.
46
He gave their crops to the destroying locust
and the fruit of their labor to the locust.
47
He destroyed their vines with hail
and their sycamores with frost.
48
He gave over their cattle to the hail
and their flocks to thunderbolts.
49
He let loose on them his burning anger,
wrath, indignation, and distress,
a company of destroying angels.
50
He made a path for his anger;
he did not spare them from death,
but gave their lives over to the plague.
51
He struck down every firstborn in Egypt,
the firstfruits of their strength in the tents of Ham.
52
Then he led out his people like sheep
and guided them in the wilderness like a flock.
53
He led them in safety, so that they were not afraid,
but the sea overwhelmed their enemies.
54
And he brought them to his holy land,
to the mountain which his right hand had won.
55
He drove out nations before them;
he apportioned them for a possession
and settled the tribes of Israel in their tents.
56
Yet they tested and rebelled against the Most High God
and did not keep his testimonies,
57
but turned away and acted treacherously like their fathers;
they twisted like a deceitful bow.
58
For they provoked him to anger with their high places;
they moved him to jealousy with their idols.
59
When God heard, he was full of wrath,
and he utterly rejected Israel.
60
He forsook his dwelling at Shiloh,
the tent where he dwelt among mankind,
61
and delivered his power to captivity,
his glory to the hand of the foe.
62
He gave his people over to the sword
and vented his wrath on his heritage.
63
Fire devoured their young men,
and their young women had no marriage song.
64
Their priests fell by the sword,
and their widows made no lamentation.
65
Then the Lord awoke as from sleep,
like a strong man shouting because of wine.
66
And he put his adversaries to rout;
he put them to everlasting shame.
67
He rejected the tent of Joseph;
he did not choose the tribe of Ephraim,
68
but he chose the tribe of Judah,
Mount Zion, which he loves.
69
He built his sanctuary like the high heavens,
like the earth, which he has founded forever.
70
He chose David his servant
and took him from the sheepfolds;
71
from following the nursing ewes he brought him
to shepherd Jacob his people,
Israel his inheritance.
72
With upright heart he shepherded them
and guided them with his skillful hand.
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
The horn could be a symbol of power and military strength, and thus to lift up or exalt it was to publicly assert power. God warns the ungodly not to lift up their horns (75:4), and promises that he will lift up the horn of the faithful.
Zoan (78:12) is the ancient Egyptian city of Tanis, one of many cities in the area where the Israelites lived around the time of Moses. The city’s ruins were surveyed by Napoleon Bonaparte in the late 1700s.
Wonders can also be translated “marvels.” The word is often used to describe God’s works of rescuing his people and protecting and caring for them (9:1; 78:11; 98:1; Ex. 3:20; 34:10). In Ps. 136:4, it describes creation, showing that God’s work as Creator should fill us with awe and wonder.
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Romans 3 | OT Reference |
---|---|
Sinful Condition | |
v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
v. 11a, no one understands | Ps. 14:2/53:2 |
v. 11b, no one seeks for God | Ps. 14:2/53:2 |
v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
Sinful Speech (note progression from throat to tongue to lips) | |
v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
v. 13c, the venom of asps is under their lips | Ps. 140:3 |
v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
Sinful Action | |
v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
v. 16, in their paths are ruin and misery | Isa. 59:7 |
v. 17, and the way of peace they have not known | Isa. 59:8 |
Summary Statement | |
v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 74:1–3 the sheep of your pasture. For God’s people as his sheep, see 79:13; 100:3. The terms purchased and redeemed are taken from Ex. 15:13, 16. Israel is God’s own people, for whom he has done great deeds in the past. This makes the current disaster (Ps. 74:3) all the more painful.
Ps. 74:4–8 Considering the importance that God himself has placed on the temple, it is horrific that the Gentiles have destroyed (profaned) it.
Ps. 74:9–11 It is puzzling that God has not sent a prophet to instruct his people while they are in such dire distress. It is even more puzzling why God allows the enemy to continue to revile his name.
Ps. 74:12–17 The next section recalls God’s mighty deeds from the past, in which he has worked salvation. These include the exodus from Egypt and the journey through the wilderness (vv. 12–15), and God’s creation and governance of the whole world (vv. 16–17). It is wrong for the Gentiles to disdain such a great God.
Psalm Ps. 74. This psalm, a community lament, is a cry of anguish over the destruction of the temple. It recounts God’s mighty deeds in the past, especially the exodus. Past events are the basis for this prayer: do not let the Gentiles scorn the God who has done such mighty things.
Ps. 74:18–23 The psalm goes on to plead with God, remember this. There is no appeal to the people’s merit. Rather, the appeal is have regard for the covenant and defend your cause.
Ps. 75:1 The subject (we) is Israel. They are the ones to whom God’s name is near, and they are the people for whom God has done his wondrous deeds (e.g., the plagues of Egypt, the crossing of the Jordan River, defeating enemies).
Ps. 75:4 Do not lift up your horn. The horn is a symbol of power. To lift it up is to make a public assertion of power. God warns the ungodly not to do this.
The horn could be a symbol of power and military strength, and thus to lift up or exalt it was to publicly assert power. God warns the ungodly not to lift up their horns (75:4), and promises that he will lift up the horn of the faithful.
Ps. 75:2–5 judge. God’s judgment will be with equity. This fairness preserves the stability of God’s creation order (pillars).
Ps. 75:6–8 This section takes up the idea of lifting up from vv. 4–5. Ultimately it is God who executes judgment, putting down one and lifting up another.
Psalm Ps. 75. This is a hymn of praise. It thanks God for the wondrous deeds he has done for Israel. It celebrates the fact that he is the judge of all the earth. He will, in his own time, put down the wicked and lift up the faithful.
Ps. 76:1–2 The Maker of heaven and earth, to whom all mankind belongs, has chosen one people, Judah (which represents all Israel), and one particular spot, called Salem (an old name for Jerusalem, Gen. 14:18) or Zion, to be his dwelling place.
Ps. 76:3–9 The past-tense verbs show that this psalm is particularly geared to celebrating an occasion in which God protected Zion from Gentile invaders (broke, stripped, stunned). Verses 6–9 trace the victory to God’s rebuke, his judgment, and his plan to save all the humble of the earth (the faithful among his people).
Psalm Ps. 76. This hymn celebrates Zion as the place God has chosen to dwell, and the capital of the people he has chosen to bless and protect. It is a companion to Psalms 46; 48; 87; 122. The congregation that sings this psalm will marvel at the privilege of going to Zion and worshiping there.
Ps. 76:10–12 The wrath of man shall praise you, that is, the way that God defeats their schemes leads people to acknowledge God’s rule. the remnant of wrath you will put on like a belt. This probably means that the last futile efforts of human wrath are so insignificant that God could use them as a decorative accessory.
Ps. 77:1–3 This section describes earnest prayer coming from a troubled heart. My hand is stretched out (to God) in a common posture of prayer (see 88:9; Job 11:13; 1 Tim. 2:8). The psalmist prays in private moments (in the night; see Ps. 77:4) as well as in public worship.
Ps. 77:4–9 The agonizing question that keeps the singer awake at night (vv. 4–6) is whether God will spurn his people forever (vv. 7–9).
Ps. 77:7–9 It does not offend God when his troubled people raise these questions. The answer is found in Ex. 34:6, which describes the enduring goodness of God toward his people. If God abounds in steadfast love, then it cannot cease. The key matter is the last line: has he done this in anger? God’s anger is a response to his people’s unfaithfulness, and will remain only if they refuse to repent.
Psalm Ps. 77. This is a community lament. By referring to God’s “anger” (v. 9) the psalm acknowledges that the reason for the trouble may be some fault in the people (see Psalms 74; 79; 80). The repeated key words here are “remember” and “meditate” (77:3, 6, 11–12). The psalm moves from remembering and meditating on God (as the one who has made promises to his people), to remembering and meditating on how things once were better, to remembering and meditating on God’s mighty deeds of old that build confidence for his people’s future.
Ps. 77:10–20 I will appeal . . . to the years of the right hand of the Most High. This section focuses on God’s great deeds of the past, especially in the exodus and in the wilderness. If God did these things for his people before (deeds, wonders, work, and mighty deeds, vv. 11–12) to make known his might among the peoples (v. 14), he certainly has the power to do them again. This song helps God’s people to refresh their hope and renew their commitment to being a holy people. They are to be an attractive advertisement of the true God to the rest of the world.
Ps. 78:1–8 The parable and dark sayings (v. 2) are not secret teachings. They are things that we have heard and known (v. 3), which must be passed on to the coming generation (v. 4). The OT describes the people of God as those whom God has chosen to receive his particular revelation (testimony and law, v. 5), which they have a responsibility to teach to their children, that the next generation might know God’s law (vv. 5–6; see Deut. 6:6–9). This teaching will help them not to be stubborn and rebellious (Ps. 78:8).
Wonders can also be translated “marvels.” The word is often used to describe God’s works of rescuing his people and protecting and caring for them (9:1; 78:11; 98:1; Ex. 3:20; 34:10). In Ps. 136:4, it describes creation, showing that God’s work as Creator should fill us with awe and wonder.
Zoan (78:12) is the ancient Egyptian city of Tanis, one of many cities in the area where the Israelites lived around the time of Moses. The city’s ruins were surveyed by Napoleon Bonaparte in the late 1700s.
Ps. 78:9–16 The first historical section recounts an otherwise unknown incident in which the Ephraimites . . . turned back on the day of battle. Presumably this was a battle in which all Israel was expected to participate, each tribe serving the others because of their bond as God’s people. Their failure, then, was not simply a failure in patriotism but also in brotherhood and faith. They did not keep God’s covenant because they forgot God’s works.
Ps. 78:17–31 In spite of the deeds the people had seen, yet they sinned still more against God.
Ps. 78:32–39 The mighty works of God described in vv. 9–31 should have been enough reason for the people to be faithful, but they were not (v. 32). This section focuses on the many judgments the Lord used to lead his people to repent. When he killed them, they sought him; they repented and sought God earnestly, yet their repentance was not deep and sincere (v. 36), so it did not last (v. 37; see v. 8). However, God did not destroy them because he is compassionate. He atoned for their iniquity (v. 38). He accepted their sacrifices and forgave them.
Ps. 78:40–55 The next section goes back to the exodus, describing all the plagues God brought against the Egyptian oppressors (vv. 42–53). This is followed by a brief summary of the conquest of the Promised Land (vv. 54–55). God’s people continued to rebel because they did not remember his power or the day when he redeemed them from the foe (see 77:15).
Ps. 78:56–64 These verses describe the time of the judges, leading up to the capture of the ark and the death of Eli and his sons (vv. 60–64; see 1 Samuel 4). Just as before, they tested and rebelled against the Most High, and provoked him to anger. The Lord utterly rejected many of the Israelites for their unbelief.
Psalm Ps. 78. This is a historical psalm (compare Psalms 105; 106), recalling events from Israel’s past. It shows how God persevered with his people, even when they disbelieved, and how he cleansed them by removing unbelievers from their midst. The emphasis is on the people as a whole and their obligation to embrace the covenant faithfully in each generation. Terms for “remember” and “forget” run through the psalm (78:7, 11, 35, 42; see v. 39, where God remembers). The psalmist hopes that those who sing this will never again forget. The psalm opens with its purpose statement (vv. 1–8), followed by several episodes of sin and unbelief. Each new section begins with “they sinned” or “they rebelled” (vv. 17, 32, 40, 56). The final section focuses on David as one of God’s great gifts to Israel (vv. 65–72).
Ps. 78:65–72 God graciously answered Israel’s recurring pattern of sin by raising up David to be their king. the Lord awoke as from sleep. This is a bold image, conveying what the believer can feel when God stirs himself from apparent inactivity to take action on behalf of his suffering people (see 35:23; 44:23). The action that God took was to install a king. David was taken from the sheepfolds. The king is ideally a shepherd of his people (see 2 Sam. 5:2), caring for them, protecting them, and leading them in faithfulness to the covenant. David at his best did his work with upright heart and skillful hand, though he had his own moral failures.
In Psalm 74, Israel is devastated. Their temple lies in ruins. Their hearts are broken. And their cry is one we’ve all likely prayed: “God, do you see what’s happening? Do you see what I’m going through?” In the middle of pain and confusion, the psalmist wonders if God has abandoned them.
But the Psalm doesn’t end there. It ends with worship. Why? Because even in sorrow, the psalmist remembers who God is. They remember God’s covenant, faithfulness, and past deliverance. The pain is real, but so is God. God made a covenant with Israel — not because they were worthy, but because He is merciful. Even when they doubted and rebelled, He remained faithful. God had not forgotten His people then, and He hasn’t forgotten us now.
Throughout Psalms 74–78, we see a clear pattern: God’s people wrestle with fear, loss, and failure, yet they return again and again to the truth of God's character.
I’ve been in a season where I couldn’t see God’s faithfulness. After losing my brother, I struggled to understand how God could allow such heartache. But in my grief, I encountered the Gospel in a new way. In a moment of surrender, God gave me peace and reminded me that His love had never left me. In my pain, I learned that worship doesn’t depend on the season we’re in - it depends on our belief in God’s unchanging faithfulness.
Worship isn’t a response to perfect circumstances; it’s a response to a perfect God, despite our circumstances. Worship in pain is not denial - it’s defiance. It’s choosing to say, “God is good,” even when life feels unbearable. It’s spiritual resistance against despair. It’s trusting and remembering God’s character and faithfulness more than your current chaos.
So, when you feel forgotten, let your worship fight back — because He remembers. He reigns. And He is good.
This month's memory verse
"How can a young man keep his way pure? By guarding it according to your word. With my whole heart I seek you; let me not wander from your commandments! I have stored up your word in my heart, that I might not sin against you."