Psalms 76:11

Psa 76:11 Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.

Ver. 11. Vow, and pay to the Lord] A plain precept; and yet Bellarmine saith, Vovere nusquam est praeceptum. As for vowing to saints, he granteth, that when the Scriptures were written the Church had no such custom (Lib. ii. de Monach. cap. 17; De Cult. Sanetor. cap. 9). Saint worship then is but new worship.

Let all that be round about him] All the neighbouring nations; and so they did, after Assyria’s overthrow, 2Ch 32:21; 2Ch 32:23.

To him that ought to be feared] Heb. to fear, that is, to God, the proper object of fear, called therefore fear, by an appellative property.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa 76:11. Vow unto the Lord — Vow a sacrifice of thanksgiving; either at this time, for this wonderful deliverance, or hereafter, in all your future straits and troubles: let this experience encourage you to make such vows to God with confidence of success. And pay — But when God hath accepted your vows, and given you the desired deliverance, forget not to pay your vows. Let all that be round about him — All the tribes of Israel, who have the benefit of this mercy: or, rather, all the neighbouring nations, on every side, to whom the fame of this mighty work of God hath or shall come; bring presents — I advise them, for the future, if they love themselves, to cease from all hostilities against Jehovah and his people, and to submit themselves to the God of Israel; unto him that ought to be feared — Whom, though they do not love, yet they see and feel that they have great reason to fear, and to seek his favour.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

12. (Psa 76:11). Vow and pay unto Jehovah your God, all (ye that are) round about him; let them bring tribute to the Dread (One). The first clause may be understood to mean, pay now what you have vowed before, i.e. before the great deliverance and during the impending danger. The addition of your God shews that the object of address is Israel. Compare Deu 23:21. According to the masoretic interpunction, all that are round about him belongs to the first clause, and denotes the host of Israel, in the midst of whom Jehovah's tent was pitched (Num 2:2). The English Bible, following the ancient versions, throws these words into the last clause, as the subject of the verb that follows, let all that are round about him bring presents, or they shall bring presents. This last word in Hebrew denotes tribute from the conquered or dependent to the conqueror or sovereign. See above, on Psa 68:29, and compare Isa 18:7. This was literally verified in the case of Hezekiah's rescue from the power of Sennacherib. See 2Ch 32:23. God is here called Fear or Terror, as an object to be reverenced or dreaded. Compare the similar expressions in Isa 8:12-13.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

To wit, the Levites, that dwell about the Tabernacle, or the people among whom he doth dwell.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 11. Vow, and pay unto the Lord] Bind yourselves to him, and forget not your obligations.

Let all that be round about him] All the neighbouring nations, who shall see God's judgments against his enemies, should

Bring presents unto him] Give him that homage which is due unto him.

That ought to be feared.] למורא lammora, "to the terrible One;" lest they be consumed as the Assyrians have been.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. Vow and pay to Jehovah your God. The faithful are now exhorted to the exercise of gratitude. As under the law the custom prevailed among the Jews of vowing sacrifices for singular blessings which God had conferred upon them, by which they solemnly acknowledged that their safety depended solely upon him, and that to him they were entirely indebted for it, they are called anew to engage in this exercise of religion; and by the word pay it is intended to inculcate steadfastness, — to teach them that they should not make merely a sudden and inconsiderate acknowledgement, but that they should also testify at all times that the remembrance of their deliverance was deeply fixed in their hearts. Their most important business, no doubt, was seriously to reflect with themselves that God was the author of their salvation; but still it is to be observed, that the solemn profession of religion, by which every man stimulates not only himself but also others to the performance of their duty, is far from being superfluous. In the second clause, those addressed seem to be the neighboring nations; as if it had been said, that such a special manifestation of the goodness of God was worthy of being celebrated even by foreign and uncircumcised nations. But it appears to me, that the sense most agreeable to the context is, that these words are addressed either to the Levites or to all the posterity of Abraham, both of whom are not improperly said to be round about God, both because the tabernacle was pitched in the midst of the camp so long as the Israelites traveled in the wilderness, and also because the resting-place assigned for the ark was mount Zion, whither the people were accustomed to resort from all the surrounding parts of the country. And the Levites had intrusted to them the charge of the temple, and were appointed to keep watch and ward round about it. The word למורא, lammora, is referred to God by the majority of interpreters, and they translate it terrible. The term fear is, however, sometimes taken in a passive sense for God himself. If it is applied to the Gentiles and to irreligious men, the sense will be, that they shall be tributaries to God; because, being stricken with fear, they shall no longer dare to offer him any resistance. But it is more probable that this word has a reference to God, whom the prophet justly declares to be worthy of being feared, after having given such a remarkable proof of his power.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) Vow, and pay . . .—This clause seems to be addressed to the Israelites, the next to the heathen.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. Let Israel pay the vows it made in its hour of peril (Psa_66:13); let the nations that dwell near God’s city and people bring their presents—a phrase used only of bringing solemn tribute to God (Psa_68:29; Isa_18:7). “Many,” we read in 2Ch_32:23, “brought gifts unto Jehovah to Jerusalem,” after the great deliverance.

unto him that ought to be feared] Lit. unto the fear, the same word as in Isa_8:13.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Vow, and pay unto the Lord your God,.... Not monastic vows, which the Papists would infer from these and such like words; nor ceremonial ones, but spiritual sacrifices of praise and thanksgiving, such as men sometimes make in times of distress, or when delivered, Psa 66:13 and which when vowed ought to be paid, Ecc 5:4, not to creatures, angels, or saints, but to God, from whom the mercy desired must be expected, and from whence it comes, Psa 50:14, these words are an address to such who were delivered from wrath, either of God or man:

let all that be round about him; who surround the throne of his grace, gather together in his house to attend his word and ordinances, who are his servants, and constantly and faithfully adhere to him; among whom he grants his presence, they are near to him, and he to them. It is a periphrasis of the assembly of the saints; see Psa 89:7. The Targum is,

"all ye that dwell round about his sanctuary;''

the allusion is to the situation of the camp of Israel, and the tabernacle in the wilderness, Num 2:1 compare with this Rev 4:4,

bring presents unto him that ought to be feared, or "to the fear" (f), which is one of the names of God; see Gen 31:42 and who is and ought to be the object of the fear and reverence of men; the "presents", to be brought to him are the sacrifices of prayer and praise, yea, the whole persons, the souls and bodies, of men; see Psa 72:10, compare with this Ch2 32:22. The Targum is,

"let them bring offerings into the house of the sanctuary of the terrible One;''

of him that is to be feared, with a godly fear by good men, and to be dreaded by evil men, as follows.

(f) "ad verb terrori, timori", Vatsblus; "numini", De Dieu, "venerando et timendo huic numini", Michaelis; so Ainsworth.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

vow, and pay unto the Lord your God - That is, Pay your vows, or sacredly observe them. On the word “vow,” see the notes at Psa 22:25. Compare Psa 50:14; Psa 56:12; Psa 66:13. The word refers to a voluntary promise made to God.

Let all that be round about him - All that worship him, or that profess to honor him.

Bring presents - Bring gifts or offerings; things expressive of gratitude and homage. See the notes at Psa 45:12. Compare Isa 16:1, note; Isa 18:7, note; Isa 60:5, note.

Unto him that ought to be feared - Margin, “to fear.” The meaning would be well expressed by the word dread; “to the Dread One.” It was not to inspire fear that the presents were to be brought; but they were to be brought to One who had shown that he was the proper object of dread or reverence.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Vow a sacrifice of thanksgiving; either at this time, for this wonderful deliverance; or hereafter, in all your future straits and troubles. Let this experience encourage you to make such vows to God with confidence of success. But when God hath accepted your vows, and given you the desired deliverance, forget not to pay your vows.

All that be round about him; either,

1. All the tribes of Israel, who have the benefit of this mercy. Or rather,

2. All the neighbouring nations on every side, to whom the fame of this mighty work of God shall come, I advise them for the future, if they love themselves, to cease from all hostilities against God or his people, and to submit themselves to the God of Israel.

Him that ought to be feared; whom though they do not love, yet they see and feel that they have great reason to fear and to seek his favour.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 11. Vow, and pay unto the Lord your God. Well may we do so in memory of such mercies and judgments. To vow or not is a matter of choice, but to discharge our vows is our bounden duty. He who would defraud God, his own God, is a wretch indeed. He keeps his promises, let not his people fail in theirs. He is their faithful God and deserves to have a faithful people.

Let all that be round about him bring presents unto him that ought to be feared. Let surrounding nations submit to the only living God, let his own people with alacrity present their offerings, and let his priests and Levites be leaders in the sacred sacrifice. He who deserves to be praised as our God does, should not have mere verbal homage, but substantial tribute. Dread Sovereign, behold I give myself to thee.

Whole Psalm. No Psalm has a greater right to follow Psalm 75 than this, which is inscribed To the Precentor, with accompaniment of stringed instruments (vid. iv. 1), a Psalm by Asaph, a song. Similar expressions (God of Jacob, Ps 75:10 77:7; saints, wicked of the earth, Ps 75:9 76:10), and the same impress throughout speak in favour of unity of authorship. In other respects too, they form a pair: Psalm 75 prepares the way for the divine deed of judgments as imminent, which Psalm 76 celebrates as having taken place. Franz Delitzsch.

Ver. 11. Round about him. A description of his people, as the twelve tribes pitched round about the tabernacle, Nu 2:2; and the twenty-four elders were round about God's throne, Re 4:4. So the Chaldee expounds it; --Ye that dwell about his sanctuary. Henry Ainsworth.

Ver. 11.

I. To whom vows may be made. Not to man, but God.

II. What vows should be thus made.

1. Of self dedication.

2. Of self service.

3. Of self sacrifice. III. How kept: Vow and pay.

1. From duty.

2. From fear of his displeasure. G. R.

Ver. 11. The propriety, obligation, pleasure, and profit of presenting gifts unto the Lord.

Psalms 76:12*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

11. Vow, and pay unto the Lord—As the fittest return for all his benefits. Psa_116:12-14; Hos_14:2.

Bring presents unto him— According to Asiatic custom, taxes and tribute often take the form of presents, which the governors of provinces bring to their sovereign. They are a token of submission and loyalty. Thus, those who “brought no presents to Saul,” refused to acknowledge him as their king. 1Sa_10:27. See Psa_68:29; Psa_72:10. The invasion of Sennacherib had been brought on by Hezekiah’s having cast off the tributary yoke of Assyria, which Ahaz, his father, had wickedly assumed, and, in doing so, had revolted from Jehovah. Hezekiah now exhorts the nation to bring tribute to Jehovah, their only lawful sovereign. 2 Kings 16; 2Ch_28:16-25; Isa_7:1-12.

Round about him—That is, the surrounding nations on every side of Judea. Let Jehovah be confessed by them and by all people to be the supreme God. And such should have been the effect of this miracle, especially in regard to Assyria; but it failed, as had also the preaching of Jonah about one hundred years before. To-day men are digging out the buried ruins of Nineveh, the proud capital, from the overlaying mounds of rubbish by which its very site had been lost from history; and among its inscribed and sculptured stone slabs are found the records and memorials of this same Sennacherib, his war with Hezekiah, and his siege of Lachish.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vow, and pay unto the Lord your God. The people of Israel are now addressed. Under the circumstances, they are sure to have made vows to God in the time of their great trouble, before the deliverance came. Now, when the deliverance has come, let them pay these vows. Let all that be round about him bring presents unto him that ought to be feared; literally, unto the Terrible One. By "all that are round about him" the psalmist seems to mean, not Israel only, but those other oppressed ones who had shared the benefit of the deliverance (comp. ver. 9). That presents were brought by some of these is recorded by the writer of Chronicles. (2Ch_32:23)

Following up our vows.

"Vow, and pay unto the Lord your God." Vows were formal promises or engagements made in acknowledgment of Divine mercies, or as conditions on which Divine help was sought. They are illustrated by Jacob"s vow after the vision at Bethel; by King Saul"s vow at Michmash; Absalom"s vow which was made the excuse for starting his revolt; St. Paul"s vow, which explained his presence in the temple courts, etc. The vows of the olden time are precisely represented by our solemn resolves, our good resolutions, which become promises and pledges of what we will do. The psalmist found out, what we have all found out through our own experiences, that it is easy to make vows and promises, and to take solemn pledges, but far easier to neglect them and let them go unfulfilled. Therefore in moments of awakened feeling, he exclaims, "I will pay my vows unto the Lord," and he advises God"s people to "vow and pay to follow up their vows, and never to rest until they are fulfilled. It may be well to note what is the mission of vows. They are helpful in strengthening the will. A purpose may be formed which will stand but little testing, and exert but feeble influence. We strengthen that purpose if, in relation to it, we take open pledge, we make solemn promise. Our own inward purpose may be easily forgotten; no one knows about it but ourselves, and so its power of influence on us is small. Turn our purpose into a public vow, and we are helped by remembering that others, and God, expect us to be faithful to our word. How has it been with the vows we have made in the past? Have we joined "vowing" and "paying"?

I OUR VOWS AT CONFIRMATION, AND UNION WITH CHRIST"S CHURCH.

II OUR VOWS ON BIRTHDAYS, NEW YEAR DAYS, ETC.

III OUR VOWS WHEN ENTERING ON NEW LIFE RELATIONSHIPS MARRIAGE, ETC.

IV OUR VOWS ON RESCUE FROM PERILS, OR RECOVERY FROM SICKNESS.

Thinking over all these vows, who among us can fail to be impressed by the thought of how much is unpaid, and how much we owe to God? Never have we had a year of life in which our payment of vows matched our New Year promises. What a heap of unpaid vows the years have piled up! What a heap of imperfectly paid vows! Very seldom, indeed, have our vows been fully kept; and we search our lives almost in vain to find any single instances in which we have done better than we vowed. It is important that we should have solemn opportunities for calling our vows to remembrance, such as sacramental seasons provide. So we may be set on new efforts to "pay our vows. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Vow - A sacrifice of thanksgiving for this wonderful deliverance. Let all - All the neighbouring nations submit to the God of Israel.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

him who is to be feared

"Yahweh, whom they should fear"

He cuts off the spirit of the princes

The phrase "He cuts off the spirit" is an idiom that means He breaks the spirit or He humbles. AT: "He humbles the princes" (See: Idiom)

he is feared by the kings of the earth

This can be stated in active form. AT: "the kings of the earth fear him" (See: Active or Passive)

translationWords

vow

gift

fear

humble

spirit

prince

king

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

For man’s anger will thank you The anger of the wicked results in the creatures thanking the Holy One, blessed be He. When they show their anger and the Holy One, blessed be He, punishes them, everyone praises Him when they see that their anger is of no avail. As we find (Dan. 3:28) concerning Nebuchadnezzar, when he cast Hananiah, Mishael, and Azariah into the fiery furnace, what is said there? “Blessed be the God of Shadrach, etc.” And thereby...it will prevent the residue of wrath Heb. תחגר. It will prevent and stop; the remaining wicked men are prevented and restrained from showing their pride and their wrath. תחגר is an expression of restraint in the language of the Mishnah (Chul. 18a): “The nick in a knife must be deep enough to catch (תחגר) the nail to disqualify it from slaughtering].” I heard in the name of Rabbi Eleazar the Gaon, the son of Rabbi Isaac, who brought this verse as testimony to that Mishnah (sic). It is also possible to interpret this according to its usual meaning of an expression of girding, and can be explained as follows: It is fitting for You to gird Yourself with wrath and to enwrap Yourself with zeal, for strength and ability are Yours; the expression of “residue” is that since man’s wrath is of no account, the girding of all wrath is reserved for You.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.