TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 77:1–10. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here the lively portraiture of a good man under prevailing melancholy, fallen into and sinking in that horrible pit and that miry clay, but struggling to get out. Drooping saints, that are of a sorrowful spirit, may here as in a glass see their own faces. The conflict which the psalmist had with his griefs and fears seems to have been over when he penned this record of it; for he says (Psa 77:1), I cried unto God, and he gave ear unto me, which, while the struggle lasted, he had not the comfortable sense of, as he had afterwards; but he inserts it in the beginning of his narrative as an intimation that his trouble did not end in despair; for God heard him, and, at length, he knew that he heard him. Observe,
I.His melancholy prayers.
Being afflicted, he prayed (Jam 5:13), and, being in an agony, he prayed more earnestly (Psa 77:1): My voice was unto God, and I cried, even with my voice unto God. He was full of complaints, loud complaints, but he directed them to God, and turned them all into prayers, vocal prayers, very earnest and importunate. Thus he gave vent to his grief and gained some ease; and thus he took the right way in order to relief (Psa 77:2): In the day of my trouble I sought the Lord. Note, Days of trouble must be days of prayer, days of inward trouble especially, when God seems to have withdrawn from us; we must seek him and seek till we find him. In the day of his trouble he did not seek for the diversion of business or recreation, to shake off his trouble that way, but he sought God, and his favour and grace. Those that are under trouble of mind must not think to drink it away, or laugh it away, but must pray it away. My hand was stretched out in the night and ceased not; so Dr. Hammond reads the following words, as speaking the incessant importunity of his prayers. Compare Psa 143:5, Psa 143:6.
II.His melancholy grief. Grief may then be called melancholy indeed,
1.When it admits of no intermission; such was his: My sore, or wound, ran in the night, and bled inwardly, and it ceased not, no, not in the time appointed for rest and sleep.
2.When it admits of no consolation; and that also as his case: My soul refused to be comforted; he had no mind to hearken to those that would be his comforters. As vinegar upon nitre, so is he that sings songs to a heavy heart, Pro 25:20. Nor had he any mind to think of those things that would be his comforts; he put them far from him, as one that indulged himself in sorrow. Those that are in sorrow, upon any account, do not only prejudice themselves, but affront God, if they refuse to be comforted.
III.His melancholy musings. He pored so much upon the trouble, whatever it was, personal or public, that,
1.The methods that should have relieved him did but increase his grief, Psa 77:3.
(1.)One would have thought that the remembrance of God would comfort him, but it did not: I remembered God and was troubled, as poor Job (Job 23:15); I am troubled at his presence; when I consider I am afraid of him. When he remembered God his thoughts fastened only upon his justice, and wrath, and dreadful majesty, and thus God himself became a terror to him.
(2.)One would have thought that pouring out his soul before God would give him ease, but it did not; he complained, and yet his spirit was overwhelmed, and sank under the load.
2.The means of his present relief were denied him, v. 4. He could not enjoy sleep, which, if it be quiet and refreshing, is a parenthesis to our griefs and cares: "Thou holdest my eyes waking with thy terrors, which make me full of tossings to and fro until the dawning of the day." He could not speak, by reason of the disorder of his thoughts, the tumult of his spirits, and the confusion his mind was in: He kept silence even from good while his heart was hot within him; he was ready to burst like a new bottle (Job 32:19), and yet so troubled that he could not speak and refresh himself. Grief never preys so much upon the spirits as when it is thus smothered and pent up.
IV.His melancholy reflections (Psa 77:5, Psa 77:6):
"I have considered the days of old, and compared them with the present days; and our former prosperity does but aggravate our present calamities: for we see not the wonders that our fathers told us off." Melancholy people are apt to pore altogether upon the days of old and the years of ancient times, and to magnify them, for the justifying of their own uneasiness and discontent at the present posture of affairs. But say not thou that the former days were better than these, because it is more than thou knowest whether they were or no, Ecc 7:10. Neither let the remembrance of the comforts we have lost make us unthankful for those that are left, or impatient under our crosses. Particularly, he called to remembrance his song in the night, the comforts with which he had supported himself in his former sorrows and entertained himself in his former solitude. These songs he remembered, and tried if he could not sing them over again; but he was out of tune for them, and the remembrance of them did but pour out his soul in him, Psa 43:4. See Job 35:10.
V.His melancholy fears and apprehensions:
"I communed with my own heart, Psa 77:6. Come, my soul, what will be the issue of these things? What can I think of them and what can I expect they will come to at last? I made diligent search into the causes of my trouble, enquiring wherefore God contended with me and what would be the consequences of it. And thus I began to reason, Will the Lord cast off for ever, as he does for the present? He is not now favourable; and will he be favourable no more? His mercy is now gone; and is it clean gone for ever? His promise now fails; and does it fail for evermore? God is not now gracious; but has he forgotten to be gracious? His tender mercies have been withheld, perhaps in wisdom; but are they shut up, shut up in anger?" Psa 77:7-9. This is the language of a disconsolate deserted soul, walking in darkness and having no light, a case not uncommon even with those that fear the Lord and obey the voice of his servant, Isa 50:10. He may here be looked upon,
1.As groaning under a sore trouble. God hid his face from him, and withdrew the usual tokens of his favour. Note, Spiritual trouble is of all trouble most grievous to a gracious soul; nothing wounds and pierces it like the apprehensions of God's being angry, the suspending of his favour and the superseding of his promise; this wounds the spirit; and who can bear that?
2.As grappling with a strong temptation. Note, God's own people, in a cloudy and dark day, may be tempted to make desperate conclusions about their own spiritual state and the condition of God's church and kingdom in the world, and, as to both, to give up all for gone. We may be tempted to think that God has abandoned us and cast us off, that the covenant of grace fails us, and that the tender mercy of our God shall be for ever withheld from us. But we must not give way to such suggestions as these. If fear and melancholy ask such peevish questions, let faith answer them from the Scripture: Will the Lord cast off for ever? God forbid, Rom 11:1. No; the Lord will not cast off his people, Psa 94:14. Will he be favourable no more? Yes, he will; for, though he cause grief, yet will he have compassion, Lam 3:32. Is his mercy clean gone for ever? No; his mercy endures for ever; as it is from everlasting, it is to everlasting, Psa 103:17. Doth his promise fail for evermore? No; it is impossible for God to lie, Heb 6:18. Hath God forgotten to be gracious? No; he cannot deny himself, and his own name which he hath proclaimed gracious and merciful, Exo 34:6. Has he in anger shut up his tender mercies? No; they are new every morning (Lam 3:23); and therefore, How shall I give thee up, Ephraim? Hos 11:8, Hos 11:9. Thus was he going on with his dark and dismal apprehensions when, on a sudden, he first checked himself with that word, Selah, "Stop there; go no further; let us hear no more of these unbelieving surmises;" and he then chid himself (Psa 77:10): I said, This is my infirmity. He is soon aware that it is not well said, and therefore, "Why art thou cast down, O my soul? I said, This is my affliction" (so some understand it); "This is the calamity that falls to my lot and I must make the best of it; every one has his affliction, his trouble in the flesh; and this is mine, the cross I must take up." Or, rather, "This is my sin; it is my iniquity, the plague of my own heart." These doubts and fears proceed from the want and weakness of faith and the corruption of a distempered mind. note, (1.) We all know that concerning ourselves of which we must say, "This is our infirmity, a sin that most easily besets us." (2.) Despondency of spirit, and distrust of God, under affliction, are too often the infirmities of good people, and, as such, are to be reflected upon by us with sorrow and shame, as by the psalmist here: This is my infirmity. When at any time it is working in us we must thus suppress the rising of it, and not suffer the evil spirit to speak. We must argue down the insurrections of unbelief, as the psalmist here: But I will remember the years of the right hand of the Most High. He had been considering the years of ancient times (Psa 77:5), the blessings formerly enjoyed, the remembrance of which did only add to his grief; but now he considered them as the years of the right hand of the Most High, that those blessings of ancient times came from the Ancient of days, from the power and sovereign disposal of his right hand who is over all, God, blessed for ever, and this satisfied him; for may not the Most High with his right hand make what changes he pleases?
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Prayers are recited early in the morning so that the first movements of the soul and the mind may be consecrated to God and that we may take up no other consideration before we have been cheered and heartened by the thought of God, as it is written: “I remembered God and was delighted,” and that the body may not busy itself with tasks before we have fulfilled the words “To you will I pray, O Lord; in the morning you shall hear my voice. In the morning I will stand before you and will see.”
Let us flee from here. You can flee in spirit, even though you are kept back in body. You can both be here and be in the presence of the Lord, if your soul clings to him and you walk after him in your thoughts, if you follow his ways, not in pretense but in faith, and take refuge in him. For he is a refuge and a power, and David says to him, “I fled to you for refuge, and I was not deceived.” And so, because God is a refuge, and because he is, moreover, in heaven and above the heavens, surely we must flee from here to there, where there is peace and rest from labors and where we can feast upon the great sabbath, even as Moses said, “And the sabbaths of the land shall be food for you.” For it is a banquet, and one filled with enjoyment and serenity, to rest in God and to look on his delight. We have taken refuge with God; shall we return to the world? We have died to sin; shall we seek sins again? We have renounced the world and the use of it; shall we stick fast again in its mire?
..."My soul has refused to be comforted" [Psalm 77:2]. So great weariness did here possess me, that my soul did close the door against all comfort. Whence such weariness to him? It may be that his vineyard has been hailed on, or his olive has yielded no fruit, or the vintage has been interrupted by rain. Whence the weariness to him? Hear this out of another Psalm. For therein is the voice of the same: "weariness has bowed me down, because of sinners forsaking Your law." He says then that he was overcome with so great weariness because of this sort of evil thing; so as that his soul refused to be comforted. Weariness had well near swallowed him up, and sorrow had ingulfed him altogether beyond remedy, he refuses to be comforted. What then remained? In the first place, see whence he is comforted. Had he not waited for one who might condole with him?. .."I have been mindful of God, and I have been delighted" [Psalm 77:3]. My hands had not wrought in vain, they had found a great comforter. While not being idle, "I have been mindful of God, and I have been delighted." God must therefore be praised, of whom this man being mindful, has been delighted, and has been comforted in sorrowful case, and refreshed when safety was in a manner despaired of: God must therefore be praised. In fine, because he has been comforted, in continuation he says, "I have babbled." In that same comfort being made mindful of God, I have been delighted, and have "babbled." What is, "I have babbled"? I have rejoiced, I have exulted in speaking. For babblers they are properly called, that by the common people are named talkative, who at the approach of joy are neither able nor willing to be silent. This man has become such an one. And again he says what? "And my spirit has fainted."
But now in that part of the reading that sounded most recently in your ears, what did you hear Thomas saying? "I won't believe, unless I touch." And the Lord says to this Thomas, "Come, touch, put your hands into my side, and do not be incredulous but believing." "I," he is saying, "if you do not think it is enough for me to offer myself to your eyes, am also offering myself to your hands. Perhaps, you see, you are one of those who sing in the psalm, 'In the day of my trouble I sought the Lord with my hands in the night in his presence.' " Why was he seeking with his hands? Because he was seeking in the night. What does that mean, was seeking in the night? He was carrying the darkness of unbelief in his heart.
"In the day of tribulation I have sought out God" [Psalm 77:2]. Who are you that doest this thing? In the day of your tribulation take heed what you seek out. If a jail be the cause of tribulation, you seek to get forth from jail: if fever be the cause of tribulation, you seek health: if hunger be the cause of tribulation, you seek fullness: if losses be the cause of tribulation, you seek gain: if expatriation be the cause of tribulation, you seek the home of your flesh. And why should I name all things, or when could I name all things? Do you wish to be one leaping over? In the day of your tribulation seek out God: not through God some other thing, but out of tribulation God, that to this end God may take away tribulation, that you may without anxiety cleave unto God. "In the day of my tribulation, I have sought out God:" not any other thing, but "God I have sought out." And how have you sought out? "With my hands in the night before Him."...
Notice, too, what the psalmist said. When he told them, “On the day of my distress I sought God,” he also added, “My hands were stretched out”; further, “by night” and also “before him.” What is distress? What does it mean to stretch out one’s hands, and what does it mean to do so before God? There is distress when we suffer annoyances and stretching out of hands [when we engage] in good deeds. Searching by night occurs in this world when the truth has not yet shed light. This world will certainly come to an end and will meet Christ [in judgment]. And when Christ comes, he will be like the sun shining in the hearts of all people. Why did he add “before him”? The person who stretches out his hands performs good deeds. However, the person who thus performs good deeds in order to please people does not do so before God; that is, in order to please him rather than human beings. Quite rightly, then, “I was not deceived” follows; a person who has sought God in this way [may say,] “I have not been deceived.” He has found what he was seeking, and therefore he has told us, “Ask, seek, knock.”
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Summary
Psalms 77:2 vividly captures the psalmist's profound and unrelenting distress, portraying a soul overwhelmed by suffering. Despite an immediate and desperate turning to the Lord in his "day of trouble," the verse quickly reveals a relentless internal affliction that offers no respite, even through the night, culminating in a poignant declaration that his soul actively refused to be comforted. This deeply personal lament serves as a stark introduction to the psalm's journey from overwhelming despair and questioning to a powerful recollection and meditation on God's historical faithfulness and mighty redemptive acts.
Context
Literary Context
Psalms 77 is a poignant individual lament attributed to Asaph, characterized by a distinct structural progression. The initial verses (vv. 1-6) plunge the reader into the psalmist's intense personal anguish, marked by sleepless nights and an inability to find solace. Verse 2 is central to this opening section, articulating the immediate, yet seemingly unavailing, seeking of God amidst ceaseless pain and a profound resistance to comfort. This deep personal crisis then transitions into a period of theological questioning, where the psalmist grapples with God's apparent silence and past faithfulness (vv. 7-9). The psalm culminates in a powerful shift (vv. 10-20), as the psalmist consciously chooses to remember and meditate on God's mighty deeds in history, particularly the Exodus, finding renewed hope and perspective through divine remembrance. This movement from raw lament to historical reflection provides a profound template for navigating doubt and despair.
Historical & Cultural Context
Attributed to Asaph, a prominent Levite musician and seer during the Davidic and Solomonic eras, Psalms 77 likely reflects a period of significant personal or national crisis. While the "day of trouble" is deeply personal, Asaph's psalms often intertwine individual suffering with broader communal anxieties, suggesting that the psalmist's distress might also echo a collective sense of divine abandonment or national tribulation. In ancient Near Eastern cultures, suffering was frequently interpreted through a theological lens, sometimes seen as a consequence of sin or divine displeasure. The psalmist's profound inability to find comfort, therefore, would have been particularly acute, implying a deep spiritual disconnect from the very source of solace. The archaic imagery of "my sore ran" powerfully conveys a continuous, debilitating affliction, highlighting a pervasive suffering that infiltrates even the quiet of the night, denying the natural respite of sleep.
Key Themes
Psalms 77:2 introduces several foundational themes that resonate throughout the Psalter and the broader biblical narrative. Firstly, it underscores the instinctive turning to God in distress, even when God feels distant or silent. This immediate recourse to the divine in times of crisis is a core biblical principle, echoed in calls to "call upon Me in the day of trouble" found in Psalm 50:15. Secondly, the verse vividly portrays the relentless and overwhelming nature of suffering, where pain offers no respite, even in the stillness of night. This theme of ceaseless anguish is a common motif in lament psalms, acknowledging the deep and pervasive impact of distress on the human spirit. Finally, the stark declaration "my soul refused to be comforted" introduces the theme of profound spiritual and emotional despair, where the intensity of suffering renders solace seemingly unattainable or even undesirable. This honest expression of a soul battling internal turmoil is a hallmark of biblical lament, providing a template for expressing raw emotion before God, much like the cries of Jeremiah in Lamentations 3.
Exposition and Analysis
Key Word Analysis
This word (H1875) is a primitive root meaning "to tread or frequent," but by implication, "to seek or ask" and "to worship." In the context of "trouble," it denotes an earnest, diligent, and persistent pursuit of the Lord. It signifies an active, intentional effort to inquire of God, to search for His presence, intervention, or understanding, even when the connection feels elusive or unrewarding. It's more than a casual thought; it's a desperate and focused appeal.
The word "sore" (H3027) comes from yâd, which primarily means "hand." However, as the Strong's data indicates, it has a vast range of figurative applications, including "pain" or "stroke." In this context, "my sore" refers to an internal affliction, wound, or stroke of pain that is personal and deeply felt. It signifies a debilitating, continuous torment that the psalmist experiences, suggesting an overwhelming internal suffering rather than a literal physical wound.
This word (H3985) is a primitive root meaning "to refuse" or "to decline." When combined with "to be comforted," it signifies not merely an inability to receive comfort, but an active, almost willful rejection of it. This profound resistance can stem from the overwhelming depth of despair, a feeling that no human solace could possibly address the spiritual agony, or a sense of being so consumed by pain that the very idea of comfort feels alien or impossible to embrace. It highlights a state of deep spiritual and emotional numbness or active resistance to relief.
Verse Breakdown
"In the day of my trouble I sought the Lord"
This opening clause immediately establishes the psalmist's initial and instinctive response to crisis. It highlights a foundational act of faith: turning to God as the primary recourse in distress. Despite the depth of his subsequent anguish, the psalmist's first inclination is towards divine intervention, underscoring a core biblical principle of seeking God's presence and help in affliction. This demonstrates a prior relationship with God, even when it feels strained.
"my sore ran in the night, and ceased not"
This vivid and somewhat archaic clause describes the relentless, unceasing nature of the psalmist's suffering. The "sore" (an internal affliction or wound) is depicted as "running" or continuously afflicting him, offering no respite. The specific mention of "in the night" emphasizes the vulnerability and isolation of those hours when pain often feels most acute and debilitating, suggesting that even sleep, a natural source of relief, is denied. The phrase "ceased not" underscores the continuous, overwhelming, and persistent quality of his anguish, indicating a pervasive and inescapable torment.
"my soul refused to be comforted."
This final clause articulates the apex of the psalmist's despair. His suffering is so profound and pervasive that his very soul actively rejects or is incapable of receiving any form of solace. This is not merely a lack of external comfort but an internal state where the capacity for consolation is shut down. It speaks to a deep spiritual and emotional crisis, where the pain is so overwhelming that it eclipses any possibility of peace or relief, leaving the psalmist in a state of profound isolation and despair, highlighting a battle not just with external circumstances but with an internal resistance to healing.
Literary Devices
Psalms 77:2 employs several potent literary devices to convey the depth of the psalmist's anguish. The phrase "my sore ran" functions as a powerful Metaphor for a continuous, debilitating internal affliction, transforming a physical image into an expression of relentless spiritual and emotional torment. The descriptions "ceased not" and "my soul refused to be comforted" utilize Hyperbole to emphasize the extreme and overwhelming nature of the suffering, conveying a sense of absolute and unyielding pain that defies any alleviation. The entire verse is a direct Lament or Confession, an honest and raw outpouring of personal distress directly addressed to God. Finally, "my soul refused to be comforted" employs Personification, attributing an active will and capacity for refusal to the psalmist's soul, thereby underscoring the profound internal struggle and the depth of his despair, making the internal conflict palpable.
Theological and Thematic Connections
Psalms 77:2 offers a profound theological insight into the nature of human suffering and divine interaction. It validates the experience of deep, relentless pain, affirming that it is not only permissible but necessary to bring such raw anguish directly to God. The psalmist's immediate turn to the Lord, even amidst overwhelming despair, underscores a foundational truth: God is the ultimate refuge and the first resort in times of trouble, even when His presence feels distant or His comfort elusive. This verse highlights that faith is not the absence of doubt or pain, but the willingness to express that pain honestly within the context of a relationship with God. It also sets the stage for the psalm's later movement, demonstrating that even when comfort is refused or unattainable, persistently seeking God can eventually lead to a remembrance of His faithfulness and a renewed sense of hope, as God is ultimately the "Father of mercies and God of all comfort" (2 Corinthians 1:3-4).
Reflection and Application
Psalms 77:2 provides immense validation and permission for those experiencing profound and relentless pain. It teaches us that authentic faith does not demand a stoic suppression of suffering, but rather encourages a raw, unfiltered outpouring of our deepest anguish to God. The psalmist's experience reminds us that it is acceptable, even biblical, to feel so overwhelmed that comfort seems impossible or even unwanted. This verse normalizes the experience of spiritual and emotional desolation, assuring us that we are not alone in such struggles and that biblical figures, too, wrestled with intense, unyielding distress. It challenges us to persist in seeking the Lord even when our prayers feel unheard, our pain unceasing, and our souls resistant to solace, trusting that God can handle our most honest and desperate cries, and that this very act of seeking is a crucial step towards eventual healing and renewed hope.
Questions for Reflection
FAQ
Is it wrong to feel like my soul refuses to be comforted?
No, Psalms 77:2, along with many other biblical laments, explicitly validates such feelings. It is an honest and raw expression of profound distress, not a sign of spiritual failure or a lack of faith. The psalmist's journey demonstrates that God is big enough to handle our deepest despair, our questions, and even our resistance to comfort. This verse gives us permission to bring our whole, hurting selves to God, knowing that He hears and understands, even when we feel utterly inconsolable. It's a starting point for deeper engagement with God, not an end.
What does "my sore ran in the night" mean in modern terms?
In modern terms, "my sore ran in the night" is an archaic yet powerful metaphor for continuous, debilitating affliction or a persistent "striking" of pain that offers no relief. The Hebrew words for "sore" (yâd, meaning "hand" but figuratively "pain") and "ran" (nâgar, meaning "to flow" or "to pour out") combine to convey that the psalmist's suffering—whether emotional, spiritual, or even physical—was relentless and unceasing, particularly during the vulnerable and often isolating hours of the night. It describes an overwhelming, pervasive anguish that provides no respite, wearing down the soul and making comfort seem impossible.
Christ-Centered Fulfillment
Psalms 77:2, with its raw depiction of a soul in unyielding distress, finds its ultimate fulfillment and deepest resonance in the person and work of Jesus Christ. The psalmist's desperate seeking of the Lord in trouble foreshadows the Son of God, who, in His humanity, fully entered into the "day of trouble" for all humanity. Jesus experienced profound anguish, even crying out from the cross, "My God, my God, why have you forsaken me?" (Matthew 27:46), a cry that echoes the very despair of the psalmist. He knew what it was for His soul to be "overwhelmed with sorrow to the point of death" (Matthew 26:38), and He willingly bore the relentless "sore" of sin and separation from God that "ceased not" until His atoning sacrifice was complete. Through His suffering, Jesus became the ultimate Comforter, the one who truly understands our pain, having experienced it fully. He invites all who are weary and burdened to come to Him for rest and comfort (Matthew 11:28), and He sent the Holy Spirit, the "Helper" or "Comforter," to dwell within believers, providing the very solace the psalmist longed for (John 14:26). Thus, the psalmist's desperate search for comfort, even when his soul refused it, is ultimately met and satisfied in Christ, who offers a peace that transcends all understanding (Philippians 4:7).