Psalmen 77:1

The poet is resolved to pray without intermission, and he prays; fore his soul is comfortless and sorely tempted by the vast distance between the former days and the present times. According to the pointing, והאזין appears to be meant to be imperative after the form הקטיל, which occurs instead of הקטל and הקתילה, cf. Psa 94:1; Isa 43:8; Jer 17:18, and the mode of writing הקטיל, Psa 142:5, Kg2 8:6, and frequently; therefore et audi = ut audias (cf. Sa2 21:3). But such an isolated form of address is not to be tolerated; והאזין has been regarded as perf. consec. in the sense of ut audiat, although this modification of האזין into האזין in connection with the appearing of the Waw consec. cannot be supported in any other instance (Ew. ֗234, e), and Kimchi on this account tries to persuade himself to that which is impossible, viz., that והאזין in respect of sound stands for ויאזין. The preterites in Psa 77:3 express that which has commenced and which will go on. The poet labours in his present time of affliction to press forward to the Lord, who has withdrawn from him; his hand is diffused, i.e., stretched out (not: poured out, for the radical meaning of נגר, as the Syriac shows, is protrahere), in the night-time without wearying and leaving off; it is fixedly and stedfastly (אמוּנה, as it is expressed in Exo 17:12) stretched out towards heaven. His soul is comfortless, and all comfort up to the present rebounds as it were from it (cf. Gen 37:35; Jer 31:15). If he remembers God, who was once near to him, then he is compelled to groan (cf. Psa 55:18, Psa 55:3; and on the cohortative form of a Lamed He verb, cf. Ges. ֗75, 6), because He has hidden Himself from him; if he muses, in order to find Him again, then his spirit veils itself, i.e., it sinks into night and feebleness (הת…

We have here the lively portraiture of a good man under prevailing melancholy, fallen into and sinking in that horrible pit and that miry clay, but struggling to get out. Drooping saints, that are of a sorrowful spirit, may here as in a glass see their own faces. The conflict which the psalmist had with his griefs and fears seems to have been over when he penned this record of it; for he says (Psa 77:1), I cried unto God, and he gave ear unto me, which, while the struggle lasted, he had not the comfortable sense of, as he had afterwards; but he inserts it in the beginning of his narrative as an intimation that his trouble did not end in despair; for God heard him, and, at length, he knew that he heard him. Observe, I. His melancholy prayers. Being afflicted, he prayed (Jam 5:13), and, being in an agony, he prayed more earnestly (Psa 77:1): My voice was unto God, and I cried, even with my voice unto God. He was full of complaints, loud complaints, but he directed them to God, and turned them all into prayers, vocal prayers, very earnest and importunate. Thus he gave vent to his grief and gained some ease; and thus he took the right way in order to relief (Psa 77:2): In the day of my trouble I sought the Lord. Note, Days of trouble must be days of prayer, days of inward trouble especially, when God seems to have withdrawn from us; we must seek him and seek till we find him. In the day of his trouble he did not seek for the diversion of business or recreation, to shake off his trouble that way, but he sought God, and his favour and grace. Those that are under trouble of mind must not think to drink it away, or laugh it away, but must pray it away. My hand was stretched out in the night and ceased not; so Dr. Hammond reads the following words, as speaking the incessant impo…

Ps 77 The psalmist laments that God has turned away from him, even though he feels innocent. He reflects on his situation (77:3, 6, 12) and finds hope (see 25:5) in remembering God’s past deeds (77:11). 77:1-3 The night provides a special opportunity for prayer and meditation (77:6, 11; see 6:6; 16:7; 17:3; 30:5; 63:6; 119:55, 62, 148).