Verse-by-Verse Bible Commentary
Psalms 76:3

Clarke's Commentary

Verse Psalms 76:3. There brake he the arrows of the bow — רשפי rishphey, the fiery arrows. Arrows, round the heads of which inflammable matter was rolled, and then ignited, were used by the ancients, and shot into towns to set them on fire; and were discharged among the towers and wooden works of besiegers. The Romans called them phalaricae; and we find them mentioned by Virgil, AEn. lib. ix., ver. 705: -

Sed magnum stridens contorta phalarica venit,

Fulminis acta modo.

On this passage Servius describes the phalarica as a dart or spear with a spherical leaden head to which fire was attached. Thrown by a strong hand, it killed those whom it hit, and set fire to buildings, &c. It was called phalarica from the towers called phalae from which it was generally projected. In allusion to these St. Paul speaks of the fiery darts of the devil, Ephesians 6:16, to the note on which the reader is requested to refer.

The shield and the sword — If this refers to the destruction of Sennacherib's army, it may be truly said that God rendered useless all their warlike instruments, his angel having destroyed 185,000 of them in one night.

Bridgeway Bible Commentary

Psalms 75-76 Exalting God, not self

In a psalm designed for use in public worship, the congregation begins by thanking God for all his mighty deeds (75:1). A singer representing God replies that even when conditions in the world look hopeless, God is still in control. He will intervene when he sees fit (2-3). Therefore, the wicked should not be proud or stubborn like an ox that struggles against its master (4-5). The only exaltation that matters is that which comes from God. The opinions of people mean nothing (6-7). Punishment also comes from God, and the wicked will drink his cup of anger to the last drop (8).
The leader of the congregation then responds on the people’s behalf. He gives the assurance that they will always remain loyal to their God and will cooperate with him in doing good and opposing evil (9-10).
In the next psalm God is again praised, this time for some great deliverance in saving Jerusalem from an enemy (76:1-3). His glory, majesty and power are seen in the decisive way he crushed the enemy (4-6). The one who defends Jerusalem is also Lord of the universe. Nothing can stand before him. His power is absolute in the heavens and on the earth (7-9).
Angry rebellion against God is turned into a source of praise to him, for his triumph brings glory to his name. Since God will be glorified whether people submit or rebel, they will do well to bring glory to him willingly by offering true and humble worship (10-12).

Coffman's Commentaries on the Bible

“In Judah is God known: His name is great in Israel, In Salem also is his tabernacle, And his dwelling place in Zion. There he brake the arrows of the bow; The shield, and the sword, and the battle. (Selah)”

“In Judah… in Israel” Rhodes thought these terms to be “synonymous,”The Layman’s Bible Commentary, Vol. 9, p. 112. but the setting of the psalm is in the days of the divided kingdom, and the words may apply to the two divisions, thus including all of God’s people.

“Tabernacle… dwelling-place” These renditions are unfortunate, because, the words thus translated actually mean “covert” or “lair.”Derek Kidner, Vol. II, p. 273. “The poet probably intended both of these terms in a literal sense, conceiving of God as the Lion of Judah.”Mitchell Dahood in The Anchor Bible, Vol. II, p. 218.

“In Salem also” “Salem is the ancient name of Jerusalem, for the Salem of Melchizedek is one and the same with the Jerusalem of Adonizedek (Joshua 10:1).”F. Delitzsch, op. cit., p. 344.

“There he brake the arrows of the bow” The big word here is “there,” a reference to Jerusalem, which was exactly where the judgment of God fell upon the mighty army of Sennacherib and destroyed it in a single night. Note, that all of the significant military weapons of the enemy were destroyed: the arrows, the shield, the sword, and the `battle,’ that latter word meaning `everything’ that was required in the fighting of a battle. The horses, chariots and their riders would be mentioned a moment later. Delitzsch’s comment on this was that, “God has broken in pieces the weapons of the worldly power directed against Judah.”Ibid.

Barnes' Notes on the Whole Bible

There brake he the arrows of the bow - That is, in Salem, or near Salem. The language is such as would be used in reference to invaders, or to armies that came up to storm the city. The occasion is unknown; but the meaning is, that God drove the invading army back, and showed his power in defending the city. The phrase “the arrows of the bow,” is literally, “the lightnings of the bow,” the word rendered “arrows” meaning properly “flame;” and then, “lightning.” The idea is, that the arrows sped from the bow with the rapidity of lightning.

The shield - Used for defense in war. See Psalms 5:12; Psalms 33:20; compare the notes at Ephesians 6:16.

And the sword - That is, he disarmed his enemies, or made them as powerless as if their swords were broken.

And the battle - He broke the force of the battle; the strength of the armies drawn up for conflict.

Calvin's Commentary on the Bible

3.There he broke the arrows of the bow. We have here stated the particular way in which God was known in Judah. He was known by the wonderful proofs of his power, which he exhibited in preserving the city. Under these figures is described the destruction of the enemies of the chosen people. ⁽²⁶⁸⁾ They could not otherwise have been overthrown than by being despoiled of their armor and weapons of war. It is therefore said, that the arrows, the swords, and the shields, were broken, yea, all the implements of war; implying that these impious enemies of the Church were deprived of the power of doing harm. The fact indeed is, that they were wounded and slain, while their weapons remained uninjured; but this metonymy, by which what befell themselves is represented as happening to their implements of war, is not improper. Some translate the word רשפים, reshaphim, points of weapons! Properly, it should be renderedfires; ⁽²⁶⁹⁾ but it is more accurate to take it for arrows. Even birds are sometimes metaphorically so called, on account of their swiftness; and flying is attributed to arrows in Psalms 91:6

(268) “This seems to allude to the miraculous destruction of the Assyrian army, as recorded in Isaiah 27:36.” — Warner.

(269) “The Hebrew רשף, [here rendered arrows, ] signifies fire, Job 5:7, where ‘sparks that fly upward’ are poetically expressed by בני רשף, ‘the sons of the fire.’ By metaphor it is applies to an ‘arrow’ or ‘dart’ shot out of a bow, and, by the swiftness of the motion, supposed to be inflamed. See Song of Solomon 8:6, where of love it is said, (not the coals, but) ‘the arrows thereof are arrows of fire,’ it shoots, and wounds, and burns a man’s heart, inflames it vehemently by wounding it. The poetical expression will best be preserved by retaining some trace of the primary sense in the rendering of it — ‘fires or lightnings of the bow,’i e. , those hostile weapons which are most furious and formidable, as fire shot out from a bow.” — Hammond Parkhurst renders “glittering flashing arrows,” or rather, “fiery, or fire-bearing arrows;” such as, it is certain, were used in after times in sieges and in battles; the βελη πεπυρωμενα of the Greeks, to which Paul alludes in Ephesians 6:16, and the phalarica of the Romans, which Servius (on Virgil, Æn. lib. 9, 5, 705) describes as a dart or javelin with a spherical leaden head, to which combustible matter was attached, which being set on fire, the weapon was darted against the enemy; and when thrown by a powerful hand, it killed those whom it hit, and set fire to buildings. Walford has, “fiery arrows.” “The arrows,” says he, “are described as fiery, to denote either the rapidity of their motion, or that they were tinged with some poisonous drugs to render them more deadly.”

Smith's Bible Commentary

Psalms 76:1-12

Psalms 76:1-12 :

In Judah is God known: his name is great in Israel ( Psalms 76:1 ).

Judah, of course, was the southern kingdom. Israel was the northern kingdom.

In Salem also is his tabernacle [that would be Jerusalem], and his dwelling place in mount Zion. And there brake he the arrows of the bow, the shield, and the sword, and the battle. Thou art more glorious and excellent than the mountains of prey. The stout-hearted are spoiled, they have slept their sleep: and none of the men of might have found their hands. At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep. Thou, even thou, are to be feared: and who may stand in thy sight when once you are angry? Thou did cause judgment to be heard from heaven; and the earth feared, and was still, When God arose to judgment, to save the meek of the earth. Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain. Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared. He shall cut off the spirit of the princes: he is awesome to the kings of the eaRuth ( Psalms 76:2-12 ). "

Dr. Constable's Expository Notes

1. The manifestation of God’s judgment 76:1-3

God made His great name known in Israel by defeating an enemy of His people. Salem is Jerusalem (Genesis 14:18; Hebrews 7:1-2). Evidently Asaph composed this song after an enemy attacked Jerusalem unsuccessfully. Perhaps the miraculous defeat of the Assyrians in 701 B.C. is the background (2 Kings 18-19; Isaiah 36-37).

Dr. Constable's Expository Notes

Psalms 76

In this psalm of declarative praise, Asaph praised God for His power. He had destroyed the wicked and delivered the godly. Therefore the leaders of His people should follow Him faithfully. The psalm is in the form of a victory hymn, though it may not refer to one particular victory in Israel’s history.

Gill's Exposition of the Whole Bible

There brake he the arrows of the bow.... The Targum is,

"there brake he the arrows and the bows of the people that make war;''

the word רשפי, translated "arrows", signifies "sparks or coals of fire"; see Job 5:7 and is used of arrows, because they fly swiftly, as sparks do, or because of their brightness, or because fiery; so we read of "the fiery darts of Satan", Ephesians 6:16, and perhaps they may be meant here: when Christ our Lord suffered near Jerusalem, he spoiled principalities and powers, and broke their strength and might, and made peace by the blood of his cross, in which he triumphed over them; for the destroying of these instruments of war with what follow:

the shield, and the sword, and the battle, is expressive of making wars to cease, and causing peace; and may include the peace which was all the world over at the birth of Christ, and was foretold and expressed in much such language as here, Zechariah 9:9, and also that which was made by his sufferings and death, and which was published in his Gospel by his apostles, whom he sent forth unarmed, whose weapons were not carnal, but spiritual; and likewise the spiritual peace he gives to his people, quenching the fiery darts of Satan, and delivering them from the archers that shoot at them, and sorely grieve them; as well as that peace which shall be in the world and churches in the latter day; see

Psalms 46:11,

Selah. Psalms 46:11- :.

Henry's Complete Commentary on the Bible

To the chief musician on Neginoth. A psalm or song of Asaph.

      1 In Judah is God known: his name is great in Israel.   2 In Salem also is his tabernacle, and his dwelling place in Zion.   3 There brake he the arrows of the bow, the shield, and the sword, and the battle. Selah.   4 Thou art more glorious and excellent than the mountains of prey.   5 The stouthearted are spoiled, they have slept their sleep: and none of the men of might have found their hands.   6 At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.

      The church is here triumphant even in the midst of its militant state. The psalmist, in the church's name, triumphs here in God, the centre of all our triumphs.

      I. In the revelation God had made of himself to them, Psalms 76:1; Psalms 76:1. It is the honour and privilege of Judah and Israel that among them God is known, and where he is known his name will be great. God is known as he is pleased to make himself known; and those are happy to whom he discovers himself--happy people that have their land filled with the knowledge of God, happy persons that have their hearts filled with that knowledge. In Judah God was known as he was not known in other nations, which made the favour the greater, inasmuch as it was distinguishing, Psalms 147:19; Psalms 147:20.

      II. In the tokens of God's special presence with them in his ordinances, Psalms 76:2; Psalms 76:2. In the whole land of Judah and Israel God was known and his name was great; but in Salem, in Zion, were his tabernacle and his dwelling-place. There he kept court; there he received the homage of his people by their sacrifices and entertained them by the feasts upon the sacrifices; thither they came to address themselves to him, and thence by his oracles he issued out his orders; there he recorded his name, and of that place he said, Her will I dwell, for I have desired it. It is the glory and happiness of a people to have God among them by his ordinances; but his dwelling-place is a tabernacle, a movable dwelling. Yet a little while is that light with us.

      III. In the victories they had obtained over their enemies (Psalms 76:3; Psalms 76:3): There broke he the arrows of the bow. Observe how threatening the danger was. Though Judah and Israel, Salem and Zion, were thus privileged, yet war is raised against them, and the weapons of war are furbished.

      1. Here are bow and arrows, shield and sword, and all for battle; but all are broken and rendered useless. And it was done there, (1.) In Judah and in Israel, in favour of that people near to God. While the weapons of war were used against other nations they answered their end, but, when turned against that holy nation, they were immediately broken. The Chaldee paraphrases it thus: When the house of Israel did his will he placed his majesty among them, and there he broke the arrows of the bow; while they kept closely to his service they were great and safe, and every thing went well with them. Or, (2.) In the tabernacle and dwelling-place in Zion, there he broke the arrows of the bow; it was done in the field of battle, and yet it is said to be done in the sanctuary, because done in answer to the prayers which God's people there made to him and in the performance of the promises which he there made to them, of both which see that instance, 2 Chronicles 20:5; 2 Chronicles 20:14. Public successes are owing as much to what is done in the church as to what is done in the camp. Now,

      2. This victory redounded very much, (1.) To the immortal honour of Israel's God (Psalms 76:4; Psalms 76:4): Thou art, and hast manifested thyself to be, more glorious and excellent than the mountains of prey. [1.] "Than the great and mighty ones of the earth in general, who are high, and think themselves firmly fixed like mountains, but are really mountains of prey, oppressive to all about them. It is their glory to destroy; it is thine to deliver." [2.] "Than our invaders in particular. When they besieged the cities of Judah, they cast up mounts against them, and raised batteries; but thou art more able to protect us than they are to annoy us." Wherein the enemies of the church deal proudly it will appear that God is above them. (2.) To the perpetual disgrace of the enemies of Israel, Psalms 76:5; Psalms 76:6. They were stouthearted, men of great courage and resolution, flushed with their former victories, enraged against Israel, confident of success; they were men of might, robust and fit for service; they had chariots and horses, which were then greatly valued and trusted to in war, Psalms 20:7. But all this force was of no avail when it was levelled against Jerusalem. [1.] The stouthearted have despoiled and disarmed themselves (so some read it); when God pleases he can make his enemies to weaken and destroy themselves. They have slept, not the sleep of the righteous, who sleep in Jesus, but their sleep, the sleep of sinners, that shall awake to everlasting shame and contempt. [2.] The men of might can no more find their hands than the stout-hearted can their spirit. As the bold men are cowed, so the strong men are lamed, and cannot so much as find their hands, to save their own heads, much less to hurt their enemies. [3.] The chariots and horses may be truly said to be cast into a dead sleep when their drivers and their riders were so. God did but speak the word, as the God of Jacob that commands deliverances for Jacob, and, at his rebuke, the chariot and horse were both cast into a dead sleep. When the men were laid dead upon the spot by the destroying angel the chariot and horse were not at all formidable. See the power and efficacy of God's rebukes. With what pleasure may we Christians apply all this to the advantages we enjoy by the Redeemer! It is through him that God is known; it is in him that God's name is great; to him it is owing that God has a tabernacle and a dwelling-place in his church. He it was that vanquished the strong man armed, spoiled principalities and powers, and made a show of them openly.