Unburdening the heart to God in a time of sore affliction, when nothing can be said to man.
Jeduthun, whose name stands at the head of Psalms 39:1-13, Psalms 62:1-12, and Psalms 77:1-20, was one of a musical family entrusted with the conduct of the musical service in the time of David. The psalms having his name at the head were probably intended to be sung by his choir. £ It would thus seem that in the Hebrew service of sacred song the prayers and plaints of the individual believer were included, when set to music. If so, the "service of song in the house of the Lord" covered a much wider ground than is usually supposed, and was made to include not only direct address to God, whether of prayer or praise, but also the rehearsal of personal experience; and thus a holy fellowship of song would arise, anticipating long ages before, the expression of the apostle, "Speaking to one another in psalms and hymns and spiritual songs;" only it should be noted that these would be musical utterances of an actual experience going on then and there. It does not follow that the like utterances would be suitable for the service of song now. Discretion and discrimination are needed in the use thereof. This is evidently an individual psalm; it is neither national, prophetic, nor Messianic; £ it is one of those which reflect the care and anxiety with which David was bowed down at one crisis of his life, though to which of his numerous crises it refers it is not easy to decide, £ Nor, indeed, is that of moment. It will profit us more to note the course taken by the psalmist at a time of crushing sorrow, and then to see how far the course which he took may be a guide for us under like circumstances.
I. LET US NOTE THE COURSE ADOPTED BY THE PSALMIST AT A TIME OF CRUSHING SORROW. There is a somewhat wide divergence among expositors in their estimate of this psalm, and of the mental revelations therein contained. £ But we feel bound to look at the psalmist's words tenderly rather than harshly, knowing as we do, how often, in agonies of soul, the best men may utter words which would not escape them in their calmer hours (cf. Psalms 116:11).
1. Here is a case of sore affliction. "Thy stroke" (Psalms 77:10); "the blow of thine hand" (Psalms 77:10). Whatever the sorrow may have been to which reference is made, it is regarded as coming directly from God. "Thou didst it" (Psalms 77:9). It was so heavy that David was "consumed" thereby (Psalms 77:10). And it was looked on by him as a chastisement for his transgressions (of. Psalms 77:8, Psalms 77:11).
2. It is, under such circumstances, very hard to be absolutely still. So the first verse implies. There is little indication that the disturbing trouble arose (as some suggest) from seeing the prosperity of the wicked; but evidently there is some distinctively personal trouble, probably sickness and weakness, which, with all the public demands made upon him, weighs heavily upon his soul, and he is tempted to complain and to seek sympathy from without. But:
3. He is in the midst of uncongenial souls. (Psalms 77:1.) "The wicked is before me." Note: Earthly men are poor companions in the distresses of spiritual men. To the natural man the sorrows of a spiritual man would be altogether unintelligible. And supposing that the troubles here referred to arose about the time of and in connection with Absalom's rebellion, the majority of those round about David would be men whose thoughts and aims moved entirely in the military or political sphere. Hence:
4. Here is a wise resolve. (Psalms 77:1, Psalms 77:2.) He will say nothing. There would be many reasons for this.
"That I sin not with my tongue." Hence silence is his wisest course.
5. But suppressed grief consumes like a fire. (Psalms 77:3.) There is nothing which so wears out the soul, nor which so burns within, as woe to which no vent can be given; so David found it, and consequently:
6. The silence is broken. "Then spake I with my tongue." But, in breaking the silence, he speaks not to man, but to God. After the word "tongue," the Authorized Version has a comma, but the Revised Version a colon, indicating that what he said is about to follow. What an infinite mercy that when we cannot say a word to man, through fear of being misunderstood, we can speak to God, and tell him exactly what we feel, as we feel it, knowing that then we touch a heart infinitely tender, and address an intelligence infinitely wise!
7. In speaking to God he moans and groans. (Psalms 77:4-6.) Does David speak petulantly? Is he asking God to let him know how long he has to endure all this? Is he adducing the frailty and nothingness of man as an argument against his being allowed to suffer thus? So many think, and some, as Calvin, are very hard on David—very. But why? There is a vast difference between the fretfulness of an overburdened man and the waywardness of a rebellious man. And he who knows our frame, takes the difference into account. When Elijah pettishly said, "Now, O Lord, take away my life I" God did not rebuke him; he sent an angel to him, and said, "Arise and eat; the journey is too great for thee." £
8. He declares that his expectation of relief is in God alone. (Psalms 77:7.) Just so. These are not the words of a rebellious, but of a trusting one. And from that point of view the whole psalm must be regarded (cf. Psalms 62:1-12.).
9. He will not utter a word of complaint. (Psalms 77:9.) Render, "I am dumb; I open not my mouth, because thou hast done it" ('Variorum Bible'). "Thyself hast done it." On this fact faith fastens; and when this is the case, not a word of murmuring will escape the lips. The cry of a trusting soul is, "Here am I let him do with me as seemeth him good" (2 Samuel 15:26).
10. Yet he supplicates. (Psalms 77:8, Psalms 77:10, Psalms 77:13.) First, he desires deliverance from sin, then a mitigation of the suffering; such is the order, and the order which only a saint would name. The last verse is, in our versions, obscure. The word "spare ' should not be read in the sense intended when we say, "If I am spared," etc; but in the sense of "O spare me this sorrow!" It is a repetition of Psalms 77:10, "Remove this stroke away from me." It asks not for prolongation of life, but for mitigation of pain. The Revised Version margin gives a more correct translation of the phrase, "that I may recover strength;" rather, "that I may brighten up." No conclusion can be drawn from the end of the thirteenth verse, as to the psalmist's view of another life. The Prayer-book Version, "and be no more seen," gives the sense.
11. The supplication is accompanied by a tender plea. (Psalms 77:12.) "I am a stranger with thee, and a sojourner, as all my fathers were." Archbishop Leighton beautifully expresses the force of this plea, "In this world, wherein thou hast appointed me to sojourn a few days, and I betake myself to thy protection in this strange country. I seek shelter under the shadow of thy wings, therefore have compassion upon me."
II. HOW FAR IS THE COURSE TAKEN BY DAVID, IN HIS AFFLICTION, A GUIDE FOR US?
1. In some respects we may well imitate him. In restraining our words before man, and in telling all our cares and woes to God exactly as we feel them, and in such a way as will best relieve an overburdened heart.
2. In other respects we should go far beyond him. Believers ought not to confine themselves now within the limits of such a prayer as this; they should always transcend it. We know more of God's Fatherly love; we know of our great High Priest; we know the fellowship of the Spirit; we know of "the unsearchable riches of Christ;" and hence our prayers should rise above those of David as much as the prayer of Ephesians 3:14-21 is above the level of this psalm. Note: The best preventive of sins of the tongue is the fuller and more frequent outpouring of the heart to God.—C.
HOMILIES BY W. FORSYTH