Psalms 76:4

The "mountains of prey," for which the lxx has ὀρέων αἰωνίων (טרם?), is an emblematical appellation for the haughty possessors of power who also plunder every one that comes near them, (Note: One verse of a beautiful poem of the Muḥammel which Ibn Dûchı̂, the phylarch of the Beni Zumeir, an honoured poet of the steppe, dictated to Consul Wetzstein runs thus: The noble are like a very lofty hill-side upon which, when thou comest to it, thou findest an evening meal and protection (Arab. 'l-‛š' w-ḏry).) or the proud and despoiling worldly powers. Far aloft beyond these towers the glory of God. He is נאור, illustris, prop. illumined; said of God: light-encircled, fortified in light, in the sense of Dan 2:22; Ti1 6:16. He is the אדּיר, to whom the Lebanon of the hostile army of the nations must succumb (Isa 10:34) According to Solinus (ed. Mommsen, p. 124) the Moors call Atlas Addirim. This succumbing is described in Psa 76:6. The strong of heart or stout-hearted, the lion-hearted, have been despoiled, disarmed, exuti; אשׁתּוללוּ (Note: With orthophonic Gaja, vid., Baer's Metheg-Setzung, 45.) is an Aramaizing praet. Hithpo. (like אתחבּר, Ch2 20:35, cf. Dan 4:16; Isa 63:3) with a passive signification. From Psa 76:6 we see that the beginning of the catastrophe is described, and therefore נמוּ (perhaps on that account accented on the ult.) is meant inchoatively: they have fallen into their sleep, viz., the eternal sleep (Jer 51:39, Jer 51:57), as Nahum says (Nah 3:18): thy shepherds sleep, O king of Assyria, thy valiant ones rest. In Psa 76:6 we see them lying in the last throes of death, and making a last effort to spring up again. But they cannot find their hands, which they have lifted up threateningly against Jerusalem: these are lamed, motionless, rigid and dead;…

This psalm seems to have been penned upon occasion of some great victory obtained by the church over some threatening enemy or other, and designed to grace the triumph. The Septuagint calls it, "A song upon the Assyrians," whence many good interpreters conjecture that it was penned when Sennacherib's army, then besieging Jerusalem, was entirely cut off by a destroying angel in Hezekiah's time; and several passages in the psalm are very applicable to that work of wonder: but there was a religious triumph upon occasion of another victory, in Jehoshaphat's time, which might as well be the subject of this psalm (Ch2 20:28), and it might be called "a song of Asaph" because always sung by the sons of Asaph. Or it might be penned by Asaph who lived in David's time, upon occasion of the many triumphs with which God delighted to honour that reign. Upon occasion of this glorious victory, whatever it was, I. The psalmist congratulates the happiness of the church in having God so nigh (Psa 76:1-3). II. He celebrates the glory of God's power, which this was an illustrious instance of (Psa 76:4-6). III. He infers hence what reason all have to fear before him (Psa 76:7-9). And, IV. What reason his people have to trust in him and to pay their vows to him (Psa 76:10-12). It is a psalm proper for a thanksgiving day, upon the account of public successes, and not improper at other times, because it is never out of season to glorify God for the great things he has done for his church formerly, especially for the victories of the Redeemer over the powers of darkness, which all those Old Testament victories were types of, at least those that are celebrated in the psalms. To the chief musician on Neginoth. A psalm or song of Asaph.

76:4-6 The psalmist praises God for his achievement and for his glorious majesty. 76:4 The victorious king’s splendor, glory, and majesty are greater than anything in the created order (8:1; 29:4; 111:3).