TRV
Translation
King James Version
¶ I will remember the works of the LORD: surely I will remember thy wonders of old.
Complete Jewish Bible
So I will remind myself of Yah's doings; yes, I will remember your wonders of old.
Berean Standard Bible
I will remember the works of the LORD; yes, I will remember Your wonders of old.
American Standard Version
I will make mention of the deeds of Jehovah; For I will remember thy wonders of old.
World English Bible Messianic
I will remember the LORD’s deeds; for I will remember your wonders of old.
Geneva Bible (1599)
I remembred the workes of the Lord: certainely I remembred thy wonders of olde.
In the KJVVerse 15,105 of 31,102
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Commentary on Psalms 77 verses 11–20
11 ¶ I will remember the works of the LORD: surely I will remember thy wonders of old.
12 I will meditate also of all thy work, and talk of thy doings.
13 Thy way, O God, is in the sanctuary: who is so great a God as our God?
14 Thou art the God that doest wonders: thou hast declared thy strength among the people.
15 Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. Selah.
16 The waters saw thee, O God, the waters saw thee; they were afraid: the depths also were troubled.
17 The clouds poured out water: the skies sent out a sound: thine arrows also went abroad.
18 The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook.
19 Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known.
20 Thou leddest thy people like a flock by the hand of Moses and Aaron.
The psalmist here recovers himself out of the great distress and plague he was in, and silences his own fears of God's casting off his people by the remembrance of the great things he had done for them formerly, which though he had in vain tried to quiet himself with (Psa 77:5, Psa 77:6) yet he tried again, and, upon this second trial, found it not in vain. It is good to persevere in the proper means for the strengthening of faith, though they do not prove effectual at first: "I will remember, surely I will, what God has done for his people of old, till I can thence infer a happy issue of the present dark dispensation," Psa 77:11, Psa 77:12. Note, 1. The works of the Lord, for his people, have been wondrous works. 2. They are recorded for us, that they may be remembered by us. 3. That we may have benefit by the remembrance of them we must meditate upon them, and dwell upon them in our thoughts, and must talk of them, that we may inform ourselves and others further concerning them. 4. The due remembrance of the works of God will be a powerful antidote against distrust of his promise and goodness; for he is God and changes not. If he begin, he will finish his work and bring forth the top-stone.
Two things, in general, satisfied him very much:
I. That God's way is in the sanctuary, Psa 77:13. It is in holiness, so some. When we cannot solve the particular difficulties that may arise in our constructions of the divine providence, this we are sure of, in general, that God is holy in all his works, that they are all worthy of himself and consonant to the eternal purity and rectitude of his nature. He has holy ends in all he does, and will be sanctified in every dispensation of his providence. His way is according to his promise, which he has spoken in his holiness and made known in the sanctuary. What he has done is according to what he has said and may be interpreted by it; and from what he has said we may easily gather that he will not cast off his people for ever. God's way is for the sanctuary, and for the benefit of it. All he does is intended for the good of his church.
II. That God's way is in the sea. Though God is holy, just, and good, in all he does, yet we cannot give an account of the reasons of his proceedings, nor make any certain judgment of his designs: His path is in the great waters and his footsteps are not known, Psa 77:19. God's ways are like the deep waters which cannot be fathomed (Psa 36:6), like the way of a ship in the sea, which cannot be tracked, Pro 30:18, Pro 30:19. God's proceedings are always to be acquiesced in, but cannot always be accounted for. He specifies some particulars, for which he goes as far back as the infancy of the Jewish church, and from which he gathers, 1. That there is no God to be compared with the God of Israel (Psa 77:13): Who is so great a God as our God? Let us first give to God the glory of the great things he has done for his people, and acknowledge him, therein, great above all comparison; and then we may take to ourselves the comfort of what he has done and encourage ourselves with it. 2. That he is a God of almighty power (Psa 77:14): "Thou art the God that alone doest wonders, above the power of any creature; thou hast visibly, and beyond any contradiction, declared thy strength among the people." What God has done for his church has been a standing declaration of his almighty power, for therein he has made bare his everlasting arm. (1.) God brought Israel out of Egypt, Psa 77:15. This was the beginning of mercy to them, and was yearly to be commemorated among them in the passover: "Thou hast with thy arm, stretched out in so many miracles, redeemed thy people out of the hand of the Egyptians." Though they were delivered by power, yet they are said to be redeemed, as if it had been done by price, because it was typical of the great redemption, which was to be wrought out, in the fulness of time, both by price and power. Those that were redeemed are here called not only the sons of Jacob, to whom the promise was made, but of Joseph also, who had a most firm and lively belief of the performance of it; for, when he was dying, he made mention of the departing of the children of Israel out of Egypt, and gave commandment concerning his bones. (2.) He divided the Red Sea before them (Psa 77:16): The waters gave way, and a lane was made through that crowd instantly, as if they had seen God himself at the head of the armies of Israel, and had retired for fear of him. Not only the surface of the waters, but the depths, were troubled, and opened to the right and to the left, in obedience to his word of command. (3.) He destroyed the Egyptians (Psa 77:17): The clouds poured out water upon them, while the pillar of fire, like an umbrella over the camp of Israel, sheltered it from the shower, in which, as in the deluge, the waters that were above the firmament concurred with those that were beneath the firmament to destroy the rebels. Then the skies sent out a sound; thy arrows also went abroad, which is explained (Psa 77:18): The voice of thy thunder was heard in the heaven (that was the sound which the skies sent forth); the lightnings lightened the world - those were the arrows which went abroad, by which the host of the Egyptians was discomfited, with so much terror that the earth of the adjacent coast trembled and shook. Thus God's way was in the sea, for the destruction of his enemies, as well as for the salvation of his people; and yet when the waters returned to their place his footsteps were not known (Psa 77:19); there was no mark set upon the place, as there was, afterwards, in Jordan, Jos 4:9. We do not read in the story of Israel's passing through the Red Sea that there were thunders and lightning, and an earthquake; yet there might be, and Josephus says there were, such displays of the divine terror upon that occasion. But it may refer to the thunders, lightnings, and earth quakes, that were at Mount Sinai when the law was given. (4.) He took his people Israel under his own guidance and protection (Psa 77:20): Thou leddest thy people like a clock. They being weak and helpless, and apt to wander like a flock of sheep, and lying exposed to the beasts of prey, God went before them with all the care and tenderness of a shepherd, that they might not fail. The pillar of cloud and fire led them; yet that is not here taken notice of, but the agency of Moses and Aaron, by whose hand God led them; they could not do it without God, but God did it with and by them. Moses was their governor, Aaron their high priest; they were guides, overseers, and rulers to Israel, and by them God led them. The right and happy administration of the two great ordinances of magistracy and ministry is, though not so great a miracle, yet as great a mercy to any people as the pillar of cloud and fire was to Israel in the wilderness.
The psalm concludes abruptly, and does not apply those ancient instances of God's power to the present distresses of the church, as one might have expected. But as soon as the good man began to meditate on these things he found he had gained his point; his very entrance upon this matter gave him light and joy (Psa 119:130); his fears suddenly and strangely vanished, so that he needed to go no further; he went his way, and did eat, and his countenance was no more sad, like Hannah, Sa1 1:18.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–20. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 77
"I have been mindful of the works of the Lord" [Psalm 77:11]. Now behold him roaming among the works of the Lord. For he was babbling without, and being made sorrowful thereby his spirit fainted: he babbled within with his own heart, and with his spirit, and having searched out that same spirit he was mindful of the eternal years, was mindful of the mercy of the Lord, how God will not repel him for everlasting; and he began now fearlessly to rejoice in His works, fearlessly to exult in the same. Let us hear now those very works, and let us too exult. But let even us leap over in our affections, and not rejoice in things temporal. For we too have our bed. Why do we not enter therein? Why do we not abide in silence? Why do we not search out our spirit? Why do we not think on the eternal years? Why do we not rejoice in the works of God? In such sort now let us hear, and let us take delight in Himself speaking, in order that when we shall have departed hence, we may do that which we used to do while He spoke; if only we are making the beginning of Him whereof he spoke in, "Now I have begun." To rejoice in the works of God, is to forget even yourself, if you can delight in Him alone. For what is a better thing than He? Do you not see that, when you return to yourself, you return to a worse thing? "for I shall be mindful from the beginning of Your wonderful works."
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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SUMMARY
Psalms 77:11 marks the pivotal turning point in Asaph's deeply personal lament, signifying a conscious and resolute shift from overwhelming despair and questioning to a renewed posture of hope and trust. Having wrestled intensely with his suffering and doubts concerning God's faithfulness and apparent absence, the psalmist deliberately chooses to anchor his soul in the unchanging reality of God's historical acts of power and grace, intentionally recalling the Lord's mighty deeds and ancient wonders as a potent antidote to his present spiritual anguish.
CONTEXT
Literary Context: The psalm begins with Asaph's profound anguish, expressed through fervent cries to God, sleepless nights, and a soul that refuses comfort, as seen in Psalms 77:1-4. He then grapples with existential questions about God's forgotten mercy and the perceived failure of His promises, a common theme in psalms of lament, articulated in Psalms 77:7-9. Verse 10 marks a crucial transition, where the psalmist declares, "This is my infirmity: but I will remember the years of the right hand of the Most High." This declaration sets the stage for verse 11, solidifying his resolve to actively recall God's past interventions. The remainder of the psalm, Psalms 77:12-20, then unfolds as a powerful meditation on God's historical acts of redemption, particularly the Exodus, demonstrating how this intentional remembrance transforms despair into renewed faith and praise.
Historical & Cultural Context: The psalmist, Asaph, was a prominent Levitical musician and seer, often associated with the prophetic tradition within Israel's worship. His laments, like this one, reflect the deep spiritual struggles common to individuals and the nation of Israel when facing hardship, exile, or perceived divine silence. In ancient Israel, the recounting of God's historical acts of deliverance—such as the Exodus from Egypt and the parting of the Red Sea—was a central component of their national identity and covenant relationship with Yahweh. This collective memory served as a foundational source of hope and a reminder of God's unchanging character and commitment to His people, even when current circumstances seemed to contradict His promises. The act of "remembering" (Hebrew: zakhar) was not merely a mental exercise but a profound spiritual discipline, involving meditation, confession, and a renewed commitment to the covenant.
Key Themes: Psalms 77:11 powerfully articulates several core theological themes. Firstly, it underscores the spiritual discipline of intentional remembrance, emphasizing a conscious and volitional act of recalling God's past interventions and character, which serves as a vital counter to present despair and spiritual amnesia. Secondly, by focusing on "wonders of old," the verse affirms God's unchanging character and faithfulness, asserting that His power, love, and commitment are consistent throughout history, providing an anchor for faith in times of uncertainty, as seen in the immutability declared in Malachi 3:6. Thirdly, this act of remembrance is presented as a profound source of hope and comfort, reminding the believer that God remains sovereign and actively involved in human affairs, even when circumstances suggest otherwise, much like the psalmist found solace by calling to mind God's past deliverances in Psalms 42:5. Finally, the psalmist's journey exemplifies how focusing on God's historical faithfulness provides a powerful means for overcoming doubt and despair, transforming a heart overwhelmed by sorrow into one renewed with trust and spiritual fortitude.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 77:11 is rich with literary artistry that amplifies its theological message. The most prominent device is Repetition, with the phrase "I will remember" appearing twice, emphasizing the psalmist's deliberate and resolute choice to recall God's past actions. This repetition underscores the volitional nature of faith in the face of despair. Closely related is Synonymous Parallelism, where the second clause, "surely I will remember thy wonders of old," echoes and intensifies the first, "I will remember the works of the LORD." While "works" refers to God's general activity, "wonders" specifically highlights His miraculous, awe-inspiring deeds, creating a deepening of focus. This verse also represents a significant Thematic Shift within the psalm, moving from the profound lament and questioning of God's faithfulness in the preceding verses to a determined posture of hope and trust rooted in divine history. The use of First-Person Volitional Language ("I will remember") highlights the psalmist's active agency in his spiritual journey, demonstrating that overcoming doubt is not merely passive waiting but an intentional engagement with God's revealed character.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 77:11 provides a profound theological insight into the nature of faith and the discipline required to sustain it amidst suffering. It teaches that faith is not merely an emotional state but an active choice to ground oneself in the objective reality of God's historical faithfulness. By intentionally recalling God's "works" and "wonders," the psalmist models a spiritual strategy for overcoming doubt and despair. This act of remembrance serves as a powerful antidote to present anxieties, reminding us that the God who acted mightily in the past remains the same God today, capable of intervening and sustaining His people. It transforms a subjective experience of suffering into an objective affirmation of God's unchanging character and redemptive purpose. This principle is foundational for cultivating resilience and hope in the Christian life, demonstrating that our hope is not based on fleeting feelings but on the steadfast character of God revealed through His historical actions.
REFLECTION AND APPLICATION
Psalms 77:11 offers a timeless and practical spiritual discipline for believers navigating seasons of doubt, anxiety, or perceived divine silence. In a world characterized by rapid change and often overwhelming challenges, it is easy for our focus to drift from God's steadfast character to our immediate circumstances. This verse calls us to an intentional act of spiritual recollection: to deliberately review the panorama of God's faithfulness, both in the grand narrative of biblical history and in the intimate details of our personal lives. This is not an exercise in nostalgia, but a dynamic act of faith that re-anchors our souls in the immutable truth of who God is and what He has done. By meditating on His "works" and "wonders," we cultivate a deeper trust that transcends our present feelings, allowing God's past faithfulness to illuminate our present struggles and shape our future hope. It is a powerful reminder that our hope is not in our ability to endure, but in His unchanging nature and His proven track record of redemption.
Questions for Reflection
FAQ
Why is "remembering" so important in the Bible, and specifically in this psalm?
Answer: In the biblical context, "remembering" (Hebrew: zakhar) is far more than a passive mental exercise; it is an active, volitional, and often covenantal act. It involves bringing God's past deeds and commands to mind with the intention of allowing them to shape one's present and future actions, fostering obedience, gratitude, and trust. In Psalms 77, Asaph's remembering is crucial because it represents a deliberate turning point from despair and questioning God's faithfulness, as seen in Psalms 77:7-9, to actively recalling His mighty acts. This intentional recollection serves as an anchor for his soul, reminding him of God's unchanging character and power, which ultimately transforms his lament into a renewed sense of hope and worship, as seen in the latter part of the psalm which recounts God's powerful deliverance of Israel in Psalms 77:14-20. It's a spiritual discipline that combats spiritual amnesia and grounds faith in the objective reality of God's historical interventions.
How does Psalms 77:11 relate to the broader theme of God's faithfulness in the Old Testament?
Answer: Psalms 77:11 is deeply intertwined with the overarching Old Testament theme of God's unwavering faithfulness, particularly as demonstrated through His covenant relationship with Israel. The "works of the LORD" and "wonders of old" primarily refer to the foundational acts of redemption, such as the Exodus, the giving of the Law at Sinai, and His consistent provision in the wilderness. These events served as constant reminders of God's covenant promises and His commitment to His people, even when they were unfaithful. Prophets and psalmists frequently called Israel to "remember" these acts as a basis for repentance, renewed trust, and hope for future deliverance, as exemplified in Deuteronomy 8:2. This verse, therefore, encapsulates the very essence of Old Testament theology: God is faithful because He has proven Himself faithful through His mighty deeds throughout history, providing a secure foundation for trust in His ongoing care and future redemptive acts.
CHRIST-CENTERED FULFILLMENT
Psalms 77:11 finds its ultimate and most profound fulfillment in Jesus Christ. The "works of the LORD" and "wonders of old" that Asaph resolved to remember were but foreshadowings of God's greatest work and most astonishing wonder: the incarnation, life, death, and resurrection of His Son. Jesus Himself is the supreme demonstration of God's power, love, and faithfulness, the very Lamb of God who takes away the sin of the world. In His ministry, Jesus performed "works" and "wonders" that eclipsed all previous divine interventions, healing the sick, casting out demons, and raising the dead, revealing the kingdom of God among us, as recounted in Matthew 11:4-5. His crucifixion, the ultimate act of self-giving love, and His glorious resurrection, the ultimate triumph over sin and death, constitute the definitive "wonders" of God's redemptive plan, providing the bedrock for our faith and hope, as articulated in 1 Corinthians 15:3-4. When we "remember" God's works today, we look back not just to the Exodus, but supremely to the finished work of Christ on the cross, through whom we receive forgiveness, new life, and the promise of eternal glory, as affirmed in Ephesians 1:7. He is the same yesterday, today, and forever, the living embodiment of God's unchanging faithfulness, enabling us to face our present trials with an unshakeable hope rooted in His completed work and promised return.