For the meaning of the title to this psalm, see the notes at the title to Psalms 39:1-13. It purports, like the preceding ones, to be a psalm of Asaph. See the notes in the title to Psalms 73. Nothing is known, or can now be ascertained, of the occasion on which the psalm was composed. It is not absolutely certain whether it refers to some public calamity, and is designed to express the feelings of a pious Hebrew, as of the psalmist himself (Rosenmuller), or some other Jew (DeWette), in view of such a public calamity; or whether it is designed to represent the “complaint of the church in view of her calamity and desertion (Prof. Alexander); or whether it is the statement of the private and personal experience of the author of the psalm. To me it seems that the latter is the most probable supposition, and that, in this respect, it accords with the purport and design of Psalms 73, which is by the same author. It is an interesting statement of what passed through the mind of the author, and of what may, therefore, pass through the mind of any pious person, in regard to the divine dealings. The psalm was evidently composed in a time of affliction, and the thoughts which gave the author so much trouble, and which he endeavored to calm down, were such as were suggested by affliction; by the fact that God seemed to have forsaken him, and that he had forgotten to be gracious.
The contents of the psalm are as follows:
I. A general statement of the author that he had cried to God, and that he had been heard, Psalms 77:1. This, although it is in the beginning of the psalm, is clearly designed to be a general expression of his experience in the case “as recorded in the psalm,” or as the result of the conflict through which he had passed.
II. A statement of his affliction, and of the exercises of his mind in his affliction, Psalms 77:2-9.
(1) the statement of the affliction, Psalms 77:2.
(2) in that affliction he was troubled in mind, or he had painful ideas in regard to God. He could not reconcile his sufferings with such views as he desired to cherish of God, Psalms 77:3.
(3) his meditations, and perhaps the pain of disease, kept him awake, and he was unable to rest. The ordinary time of repose furnished no relief, Psalms 77:4.
(4) he recalled the past; he looked over the dealings of God with people in former times; he summoned up his own reflections in times past, and especially the time when he could praise God in trouble, recalling his “song in the night” - but in vain, Psalms 77:5-6.
(5) the result was that he had most painful thoughts in regard to God, as if he had forgotten to be gracious, and had cast him off forever, and would be favorable no more, Psalms 77:7-9.
III. His self-reproach; his recalling himself to a proper state of feeling; his purpose to think of the dealings of God with his people, and to examine them more closely, Psalms 77:10-12. He saw that the course of thought which he had indulged in was wrong, and was satisfied that it was an “infirmity,” that it was to be traced to his own weakness - and that he ought to take different views of God.
IV. The result of all; the things which comforted him in his troubles, and which enabled him at last to put his calm trust in God, Psalms 77:13-20.
He refers
(1) To the fact that God is great, and that he could not hope to be able to comprehend him, Psalms 77:13-14.
(2) to the fact that God had redeemed his people by surprising manifestations of power, showing that he was faithful, and that he was able to deliver from the deepest distresses, Psalms 77:15-18.
(3) to the fact that the way of God was in the sea, or in great waters, and that we cannot expect to be able to comprehend him, Psalms 77:19.
(4) to the fact that God had led his flock in ancient times amid scenes of danger and of trial, Psalms 77:20.
By all this his mind was comforted, and his soul was made calm. God heard his prayer, and gave him peace.