Psalm 76 is a Song of Zion hymn. One can see Psalm 48 and Psalm 46 as examples. The poet looks back to the time of David. In fact, the historical event of the rise of David has had time for those who lead worship in Jerusalem to incorporate it into the recapitulation of the saving history of Israel. Dahood says it celebrates the victory of God over the nations. It speaks of the destruction of those who sought to plunder Jerusalem and the eschatological defeat of the nations at the last judgment. It praises the victorious divine warrior, who resides in Jerusalem. It could reflect the defeat of Sennacherib in 701 BC. It celebrates the strength of the divine warrior and that the divine warrior is also judge. Successful human kings have these qualities as well. Thus, God is the supreme king, known to Israel and Judah at the beginning of the psalm and acknowledged by all the kings of the earth by the end of the psalm. God makes Zion secure by dwelling there.
The superscription says For the leader, with instrumental music. A psalm of Asaph, along with Psalm 50, 73-83. He was a Levite who established a guild of Temple singers in I Chronicles 25, which traces the connection between Asaph and Temple music to the time of David. II Chronicles 29:30 refers to Asaph the seer, that for some, the liturgical poetry produced by this clan was understood to be divinely inspired. Several of the psalms attributed to the clan have echoes of the prophets, refer to past historical events, and reflect northern Israel. It is described as A song.
Psalm 76: 1-6 are a retrospect. In verses 1-2, the focus is on the incorporation of David's time into the saving history of Israel. The focus is on the divine acts, not historical events. 1 In Judah God is known, his name is great in Israel. This reference would seem to date the psalm during the divided monarchy. However, the parallelism could just as easily identify them, especially in the time of Hezekiah. 2 His abode (sukkah) has been established in Salem, a variant name for Jerusalem, his dwelling place (ma’on) in Zion. The poet affirms the presence of God in Salem-Zion, historically occurring with the rise of David, but now understood as a divine action. It refers to the protective pavilion of God, such as the Temple or the sky, and the den of a lion. God destroyed the weapons of war. 3 There he broke the flashing arrows, the shield, the sword, and the weapons of war. This could refer to the conquest of Jerusalem by David. Selah 4 Glorious are you, more majestic than the everlasting mountains (mountains of prey is the Hebrew, a strange phrase, which one could interpret as mountains of booty or mountains rich with game, while with emendation, one could translate as “everlasting mountains”). If we stay with the imagery of mountains of prey, it will connect with the previous image of God as a lion. 5 The stouthearted were stripped of their spoil; they sank into sleep; none of the troops was able to lift a hand. Here is what God does to make Zion secure. 6 At your rebuke (better as “roar” or “blast,” that suggests the divine war-cry), O God of Jacob, both rider and horse lay stunned. The God of Jacob humbled the “heroes” of the enemy in the capture of Salem. Thus, God is glorious and majestic.
In Psalm 76: 7-12 we find a look ahead. Based upon this history, the psalm considers what this divine act means for the future of Israel. 7 But you indeed are awesome! Who can stand before you when once your anger is roused? No one can stand before the awesome quality of God or the anger of God. Humanity is powerless before God. In fact, in verses 8-9, the poet expresses confidence that God will act. 8 From the heavens you uttered judgment; the earth feared and was still 9 when God rose up to establish judgment, to save all the oppressed of the earth. We need to note the universality of the hope expressed here, as God seeks the liberation of all the oppressed. The point is that God is a powerful judge with good purposes for the earth. When God pronounces and executes divine judgment, the world is terrified. Selah Even 10 Human wrath serves only to praise you, when you bind the last bit of your wrath around you. One could also translate as “the fiercest of people, such as the enemies of Israel/Judah, shall acknowledge You when You gird on the last bit of fury.” The verse is difficult to translate. It could even contain a reference to nations that surround Israel, such as Edom and Hamath. In verses 11-12, God spells the end of worldly despotism as kings and princes fear God. The poet calls upon people everywhere to give vows and gifts to God. He hopes for the coming of God's kingdom of peace. 11 Make vows to the Lord your God, and perform them; let all who are around him bring gifts (tribute) to the one who is awesome, 12 who cuts off the spirit of princes, who inspires fear in the kings of the earth.
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