Psalms 76:7

Translation
King James Version
¶ Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry?
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KJV (with Strong's)
Thou, even thou, art to be feared H3372 H8737: and who may stand H5975 H8799 in thy sight H6440 when H227 once thou art angry H639?
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Complete Jewish Bible
You are fearsome! When once you are angry, who can stand in your presence?
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Berean Standard Bible
You alone are to be feared. When You are angry, who can stand before You?
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American Standard Version
Thou, even thou, art to be feared; And who may stand in thy sight when once thou art angry?
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World English Bible Messianic
You, even you, are to be feared. Who can stand in your sight when you are angry?
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Geneva Bible (1599)
Thou, euen thou art to be feared: and who shall stand in thy sight, when thou art angrie!
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Young's Literal Translation
Thou, fearful art Thou, And who doth stand before Thee, Since Thou hast been angry!
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See also
Nahum 1:6Psalms 2:12Psalms 89:7Ezra 9:15Psalms 130:3Jeremiah 10:7Jeremiah 10:10
In the KJVVerse 15,089 of 31,102

Study This Verse

SUMMARY

Psalm 76:7 serves as a profound declaration of God's unparalleled majesty and the terrifying, irresistible nature of His righteous judgment. It emphatically underscores the singular reverence due to the Almighty, asserting that no earthly power, human might, or rebellious force can possibly withstand the overwhelming force of His divine indignation when He rises in wrath to defend His people and establish His perfect justice. This verse encapsulates both the awe-inspiring holiness of God and the absolute certainty of His decisive intervention against all forms of rebellion and opposition.

CONTEXT

  • Literary Context: Psalm 76 is a "Song of Triumph," likely composed to commemorate a specific, miraculous deliverance of Jerusalem from a formidable enemy. The psalm begins by proclaiming God's renown in Judah and His dwelling in Zion, where He has decisively broken the weapons of war, stating, "[There] brake he the arrows of the bow, the shield, and the sword, and the battle" (Psalm 76:3). The preceding verses (Psalm 76:4-6) vividly describe God's overwhelming power, which renders the mightiest warriors helpless and their chariots useless in a deep sleep of death. Verse 7, therefore, serves as a climactic and foundational statement, explaining why God is able to achieve such decisive and effortless victory – because He alone is to be feared, and no one can stand against His anger. The subsequent verses (Psalm 76:8-12) continue to describe God's judgment from heaven, His saving of the afflicted, and the universal call for all nations to bring tribute to Him, reinforcing the theme of His supreme authority.
  • Historical & Cultural Context: While the psalm does not explicitly name the historical event, many scholars connect its triumphant tone and specific imagery to the miraculous destruction of the Assyrian army under Sennacherib during the reign of King Hezekiah. This pivotal event, vividly recounted in 2 Kings 19:35 and Isaiah 37:36, describes how 185,000 Assyrian soldiers were struck down by the angel of the Lord in a single night. Such an occurrence would have been an unparalleled demonstration of Yahweh's power and a profound source of national gratitude, awe, and renewed faith. Culturally, the concept of a nation's god fighting on its behalf was common in the ancient Near East, but Psalm 76 elevates Yahweh far above all other deities, portraying Him as the supreme, unchallengeable warrior who defends His chosen city, Jerusalem, and His covenant people. The "fear" described is not merely terror but a profound, reverential awe for a God who actively, powerfully, and justly intervenes in human history.
  • Key Themes: This verse contributes significantly to several major theological themes within the psalm and the broader biblical narrative. Firstly, it powerfully asserts God's unchallengeable sovereignty and omnipotence. The rhetorical question "who may stand in thy sight when once thou art angry?" underscores that no human, angelic, or demonic force can withstand His will or power, reinforcing His absolute dominion over creation and history. Secondly, it highlights the irresistibility of divine judgment. God's anger is not capricious but holy and righteous, directed against sin, oppression, and rebellion, ensuring that ultimate justice will prevail. This theme resonates with other scriptures detailing God's indignation, such as Nahum 1:6. Thirdly, implicitly, the verse speaks to the security and refuge for the righteous. While God's wrath is terrifying to His adversaries, it serves as a protective shield for those who trust in Him, affirming that the Lord is indeed a refuge and strength in times of trouble. The "fear" mentioned is not paralyzing terror for believers, but a reverential awe that leads to worship and obedience, as seen in Proverbs 1:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Feared (Hebrew, yârêʼ', H3372): This word (H3372) carries a rich semantic range, encompassing not only terror or dread but also profound reverence, awe, and respect. In this context, it signifies the unique and absolute majesty of God, inspiring a holy awe that leads to worship and submission, rather than mere cowering. It is the appropriate response to His transcendent power and holiness, indicating that He is "terrible" or awe-inspiring.
  • Stand (Hebrew, ʻâmad', H5975): This verb (H5975) implies the ability to endure, resist, or remain firm in the face of opposition. The rhetorical question "who may stand?" emphatically declares that no one possesses the strength, authority, or resilience to withstand God's presence or judgment, especially when His righteous anger is aroused. It denotes the inability to maintain one's ground or position.
  • Sight (Hebrew, pânîym', H6440): This plural noun (H6440), often used singularly, refers to the face or presence. "In thy sight" means directly before God's very presence or countenance. When used with a prepositional prefix, it can mean "before" or "in the presence of." Here, it emphasizes the direct, unavoidable confrontation with God's holy presence and power, from which there is no escape.
  • Angry (Hebrew, ʼaph', H639): This term (H639), literally meaning "nose" or "nostril," is metaphorically used to denote strong, often righteous, indignation or displeasure, stemming from the rapid breathing associated with passion. It is not a human-like fit of rage, but a holy and just anger, particularly against sin, rebellion, and the oppression of His people. When God's anger is kindled, it is effective, decisive, and brings about His intended judgment.

Verse Breakdown

  • "Thou, even thou, art to be feared": This opening clause employs emphatic repetition ("Thou, even thou") to underscore the singular and exclusive nature of God's majesty and power. It declares that God alone is worthy of the deepest reverence and awe, distinguishing Him from all other powers, human or divine, that might falsely claim such honor. This "fear" is not a servile dread but a profound recognition of His absolute sovereignty, holiness, and the unique dreadfulness of His power.
  • "and who may stand in thy sight when once thou art angry?": This is a powerful rhetorical question that serves as the logical consequence of the first declaration. It asserts that no one possesses the capacity to endure, resist, or even remain in the direct presence of God when His righteous indignation is aroused. The phrase "in thy sight" emphasizes the direct, unavoidable confrontation with God's holy presence and power. The "when once thou art angry" implies that when God's judgment is set in motion, it is swift, decisive, and utterly irresistible, leaving no room for escape or defiance.

Literary Devices

Psalm 76:7 employs several powerful literary devices to convey its message of divine majesty and judgment. The most prominent is the Rhetorical Question ("and who may stand in thy sight when once thou art angry?"), which is not meant to elicit an answer but to emphasize the undeniable truth that no one can withstand God's wrath. The very act of asking highlights the utter futility of resistance. The phrase "Thou, even thou," demonstrates Emphasis through Repetition, underscoring God's unique and singular nature as the sole object of ultimate fear and reverence. The concept of God's "sight" and "anger" uses Anthropomorphism, attributing human characteristics (seeing, feeling anger, having a "face" or "nose") to God to make His divine attributes more comprehensible to a human audience, while maintaining His transcendence. Finally, the implied absolute inability of anyone to stand against God can be seen as a form of Hyperbole, exaggerating for effect to convey the overwhelming and incomparable nature of His power and the certainty of His judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse deeply connects to the biblical understanding of God's holiness, justice, and absolute sovereignty. It reminds us that while God is merciful and gracious, He is also a consuming fire (Hebrews 12:29), whose perfect purity cannot tolerate sin. His anger is not a flaw or an uncontrolled emotion, but an expression of His perfect righteousness, directed against all that opposes His holy will and violates His moral order. This "fear of the Lord" is foundational to wisdom and true worship, recognizing His ultimate authority over all creation and history. It is a fear that leads to humility, repentance, and trust in His saving power, rather than a servile dread. The ultimate inability of anyone to "stand" before God's anger foreshadows the Day of the Lord, when all will be held accountable before His throne, and no one will be able to resist His righteous verdict.

REFLECTION AND APPLICATION

Psalm 76:7 calls us to a profound re-evaluation of our understanding of God. In an age that often emphasizes God's love and grace, this verse serves as a crucial reminder of His awesome holiness, His unchallengeable power, and the seriousness of His righteous judgment. For believers, this truth should cultivate a deeper sense of reverential awe, leading to humble obedience and joyful worship. It assures us that the God who defends His people is indeed powerful enough to overcome any adversary, providing ultimate security and comfort in His protection. For those who do not yet know Him, or who live in defiance of His will, it stands as a sobering warning: there is no escaping the ultimate accountability before a holy God. This verse compels us to consider our standing before Him, prompting us to seek reconciliation through the provision He has made in Christ, lest we find ourselves unable to stand on the Day of His wrath.

Questions for Reflection

  • How does understanding God's "fearfulness" (awe-inspiring majesty and power) shape your worship and daily life?
  • In what ways does the concept of God's righteous anger provide comfort (for believers) or challenge (for all) to your worldview?
  • If no one can stand in God's sight when He is angry, what does this imply about the importance of seeking His mercy and grace now?

FAQ

What kind of "fear" is being described in Psalm 76:7? Is it terror or something else?

Answer: The "fear" described in Psalm 76:7, using the Hebrew word yârêʼ' (H3372), is primarily a profound sense of reverence, awe, and respect, rather than mere terror or dread. While it certainly encompasses the idea of God's overwhelming power that can inspire fear in His enemies, for His people, it signifies a holy awe that leads to worship, obedience, and humility. It's the recognition of God's absolute sovereignty, holiness, and unique majesty. This is the "fear of the LORD" that the Bible consistently presents as the beginning of wisdom and the foundation of a right relationship with Him. It's the kind of fear that acknowledges God's ultimate authority and justice, knowing that He is both capable of judgment and worthy of all praise, leading to a desire to honor and obey Him.

CHRIST-CENTERED FULFILLMENT

Psalm 76:7, with its declaration of God's fearsome majesty and irresistible judgment, finds its ultimate fulfillment and most profound expression in the person and work of Jesus Christ. While the Old Testament reveals God's wrath against sin, the New Testament reveals the Lamb of God who takes away the sin of the world, bearing that wrath on the cross. Jesus, as God incarnate, embodies the very power and authority that no one can stand against. His cleansing of the temple (e.g., John 2:13-17) demonstrates a holy indignation against profanity and injustice, mirroring the divine anger of the Father. Ultimately, those who are "in Christ" are delivered from the wrath to come, as Christ has absorbed the full force of God's righteous anger against sin on their behalf, making peace through the blood of His cross (e.g., Romans 5:9 and Colossians 1:20). However, for those who reject Him, Christ will return not only as Savior but also as the righteous Judge, before whom "every knee will bow" (Philippians 2:10) and no one will be able to stand in their own righteousness (e.g., Revelation 6:16-17). Thus, the fear of the Lord in Psalm 76:7 becomes, for believers, a reverential awe of the Christ who both saves from wrath and will one day execute it perfectly.

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Commentary on Psalms 76 verses 7–12

This glorious victory with which God had graced and blessed his church is here made to speak three things: -

I. Terror to God's enemies (Psa 76:7-9): "Thou, even thou, art to be feared; thy majesty is to be reverenced, thy sovereignty to be submitted to, and thy justice to be dreaded by those that have offended thee." Let all the world learn by this event to stand in awe of the great God. 1. Let all be afraid of his wrath against the daring impiety of sinners: Who may stand in thy sight from the minute that thou art angry? If God be a consuming fire, how can chaff and stubble stand before him, though his anger be kindled but a little? Psa 2:12. 2. Let all be afraid of his jealousy for oppressed innocency and the injured cause of his own people: "Thou didst cause judgment to be heard from heaven, then when thou didst arise to save all the meek of the earth (Psa 76:8, Psa 76:9); and then the earth feared and was still, waiting what would be the issue of those glorious appearances of thine." Note, (1.) God's people are the meek of the earth (Zac 2:3), the quiet in the land (Psa 35:20), that can bear any wrong, but do none. (2.) Though the meek of the earth are by their meekness exposed to injury, yet God will, sooner or later, appear for their salvation, and plead their cause. (3.) When God comes to save all the meek of the earth, he will cause judgment to be heard from heaven; he will make the world know that he is angry at the oppressors of his people, and takes what is done against them as done against himself. The righteous God long seems to keep silence, yet, sooner or later, he will make judgment to be heard. (4.) When God is speaking judgment from heaven it is time for the earth to compose itself into an awful and reverent silence: The earth feared and was still, as silence is made by proclamation when the court sits. Be still and know that I am God, Psa 46:10. Be silent, O all flesh! before the Lord, for he is raised up to judgment, Zac 2:13. Those that suppose this psalm to have been penned upon the occasion of the routing of Sennacherib's army take it for granted that the descent of the destroying angel, who did the execution, was accompanied with thunder, by which God caused judgment to be heard from heaven, and that the earth feared (that is, there was an earthquake), but it was soon over. But this is altogether uncertain.

II. Comfort to God's people, Psa 76:10. We live in a very angry provoking world; we often feel much, and are apt to fear more, from the wrath of man, which seems boundless. But this is a great comfort to us, 1. That as far as God permits the wrath of man to break forth at any time he will make it turn to his praise, will bring honour to himself and serve his own purposes by it: Surely the wrath of man shall praise thee, not only by the checks given to it, when it shall be forced to confess its own impotency, but even by the liberty given to it for a time. The hardships which God's people suffer by the wrath of their enemies are made to redound to the glory of God and his grace; and the more the heathen rage and plot against the Lord and his anointed the more will God be praised for setting his King upon his holy hill of Zion in spite of them, Psa 2:1, Psa 2:6. When the heavenly hosts make this the matter of their thanksgiving-song that God has taken to himself his great power and has reigned, though the nations were angry (Rev 11:17, Rev 11:18), then the wrath of man adds lustre to the praises of God. 2. That what will not turn to his praise shall not be suffered to break out: The remainder of wrath shalt thou restrain. Men must never permit sin, because they cannot check it when they will; but God can. He can set bounds to the wrath of man, as he does to the raging sea. Hitherto it shall come and no further; here shall its proud waves be stayed. God restrained the remainder of Sennacherib's rage, for he put a hook in his nose and a bridle in his jaws (Isa 37:29); and, though he permitted him to talk big, he restrained him from doing what he designed.

III. Duty to all, Psa 76:11, Psa 76:12. Let all submit themselves to this great God and become his loyal subjects. Observe, 1. The duty required of us all, all that are about him, that have any dependence upon him or any occasion to approach to him; and who is there that has not? We are therefore every one of us commanded to do our homage to the King of kings: Vow and pay; that is, take an oath of allegiance to him and make conscience of keeping it. Vow to be his, and pay what you vow. Bind your souls with a bond to him (for that is the nature of a vow), and then live up to the obligations you have laid upon yourselves; for better it is not to vow than to vow and not to pay. And, having taken him for our King, let us bring presents to him, as subjects to their sovereign, Sa1 10:27. Send you the lamb to the ruler of the land, Isa 16:1. Not that God needs any present we can bring, or can be benefited by it; but thus we must give him honour and own that we have our all from him. Our prayers and praises, and especially our hearts, are the presents we should bring to the Lord our God. 2. The reasons to enforce this duty: Render to all their due, fear to whom fear is due; and is it not due to God? Yes; (1.) He ought to be feared: He is the fear (so the word is); his name is glorious and fearful,; and he is the proper object of our fear; with him is terrible majesty. The God of Abraham is called the fear of Isaac (Gen 31:42), and we are commanded to make him our fear, Isa 8:13. When we bring presents to him we must have an eye to him as greatly to be feared; for he is terrible in his holy places. (2.) He will be feared, even by those who think it their own sole prerogative to be feared (Psa 76:12): He shall cut off the spirit of princes; he shall slip it off as easily as we slip off a flower from the stalk or a bunch of grapes from the vine; so the word signifies. He can dispirit those that are most daring and make them heartless; for he is, or will be, terrible to the kings of the earth; and sooner or later, if they be not so wise as to submit themselves to him, he will force them to call in vain to rocks and mountains to fall on them and hide them from his wrath, Rev 6:16. Since there is no contending with God, it is as much our wisdom as it is our duty to submit to him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–12. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 76
"You are terrible, and who shall withstand You at that time by Your anger?" [Psalm 76:7]. Now they sleep, and perceive not You angry; but for cause that they should sleep, He was angry. Now that which sleeping they perceived not, at the end they shall perceive. For there shall appear the Judge of quick and dead. "And who shall withstand You at that time by Your anger?" For now they speak that which they will, and they dispute against God and say, who are the Christians? Or who is Christ? Or what fools are they that believe that which they see not, and relinquish the pleasures which they see, and follow the faith of things which are not displayed to their eyes! You sleep and snore, ye speak against God, as much as you are able. "How long shall sinners, O Lord, how long shall sinners glory, they answer and will speak iniquity?" But when does no one answer and no one speak, except when he turns himself against himself?...
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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