There He shattered the flaming arrows, the shield and sword and weapons of war. Selah There He shattered the flaming arrowsThe phrase "There He shattered" indicates a specific location and action by God. The Hebrew root for "shattered" is "שָׁבַר" (shabar), which means to break or destroy. This word conveys a sense of divine intervention and power, emphasizing God's ability to dismantle the weapons of the enemy. Historically, this reflects God's protection over Israel, often seen in battles where the odds were against them, yet they emerged victorious due to divine intervention. The imagery of shattering suggests a complete and decisive victory, leaving no room for the enemy's recovery. the flaming arrows
The "flaming arrows" symbolize the threats and attacks from adversaries. In ancient warfare, arrows were sometimes set on fire to cause greater destruction. The Hebrew word for "arrows" is "חֵץ" (chets), which can also imply a dart or a weapon of attack. The addition of "flaming" intensifies the danger and urgency of the threat. In a spiritual context, these arrows can represent the fiery trials and temptations believers face. Ephesians 6:16 in the New Testament speaks of the "flaming arrows of the evil one," suggesting a continuity in the metaphor of spiritual warfare. God's ability to shatter these arrows reassures believers of His protection and sovereignty over all forms of evil. the shields and swords
The mention of "shields and swords" encompasses the full array of military equipment used in battle. The Hebrew word for "shield" is "מָגֵן" (magen), which signifies protection and defense. "Sword" in Hebrew is "חֶרֶב" (chereb), a weapon for offense. Together, they represent both the defensive and offensive capabilities of an army. By shattering these, God demonstrates His supremacy over human strength and strategy. This imagery reassures believers that no matter how formidable the opposition, God's power is greater. and weapons of war
The phrase "and weapons of war" broadens the scope to include all instruments of conflict. The Hebrew term "מִלְחָמָה" (milchamah) for "war" encompasses the concept of battle and struggle. This not only refers to physical warfare but can also be interpreted as the spiritual battles faced by believers. The comprehensive nature of God's victory over these "weapons of war" underscores His omnipotence and the futility of opposing Him. It serves as a reminder that God is the ultimate warrior who fights on behalf of His people, ensuring their safety and peace. Persons / Places / Events 1. God (He)The central figure in this verse, God is depicted as the divine warrior who shatters the instruments of war, demonstrating His power and sovereignty. 2. Zion/JerusalemWhile not explicitly mentioned in this verse, the context of Psalm 76 suggests that the setting is Jerusalem, a place of God's dwelling and protection for His people. 3. Enemies of IsraelThe implied adversaries whose weapons are shattered by God, representing any force that opposes God's people. 4. Weapons of WarIncludes flaming arrows, shields, and swords, symbolizing the threats and conflicts faced by God's people. 5. SelahA term used in the Psalms, possibly indicating a pause for reflection or musical interlude, emphasizing the importance of contemplating God's power. Teaching Points God's Sovereignty Over ConflictGod is in control of all situations, including conflicts and wars. Believers can trust in His ability to protect and deliver them from adversaries. Divine ProtectionJust as God shattered the weapons of war, He can dismantle the spiritual and physical threats against His people today. Trust in His protection. Reflective Pause (Selah)Take time to pause and reflect on God's power and past deliverances. This reflection strengthens faith and encourages reliance on God. Spiritual WarfareRecognize that our battles are not just physical but spiritual. Equip yourself with the armor of God and rely on His strength. Peace Through God's InterventionTrue peace comes not from human efforts but from God's intervention. Seek His peace in times of turmoil. Bible Study Questions 1. How does understanding God's sovereignty over conflict change your perspective on current challenges you face? 2. In what ways can you apply the concept of "Selah" in your daily life to enhance your spiritual walk? 3. How does the imagery of God shattering weapons of war encourage you in your personal battles, whether physical or spiritual? 4. What parallels can you draw between the physical weapons mentioned in Psalm 76:3 and the spiritual armor described in Ephesians 6? 5. How can you actively seek God's peace in situations where you feel overwhelmed by conflict or adversity? Connections to Other Scriptures Psalm 46This psalm also speaks of God as a refuge and strength, highlighting His ability to bring peace by breaking the bow and shattering the spear. Isaiah 54:17This verse promises that no weapon formed against God's people will prosper, reinforcing the theme of divine protection. Ephesians 6:10-18The armor of God passage, which contrasts human weapons with spiritual armor, emphasizing reliance on God's power. People Asaph, Jacob, PsalmistPlaces JerusalemTopics Arrows, Battle, Body-cover, Bow, Brake, Broke, Broken, Fiery, Fight, Flaming, Flashing, Flashings, Selah, Shafts, Shield, Shields, Shivered, Sword, Swords, War, WeaponsDictionary of Bible Themes Psalm 76:3 5612 weapons Library Letter Xlviii to Magister Walter De Chaumont.
To Magister [75] Walter de Chaumont. He exhorts him to flee from the world, advising him to prefer the cause and the interests of his soul to those of parents. MY DEAR WALTER, I often grieve my heart about you whenever the most pleasant remembrance of you comes back to me, seeing how you consume in vain occupations the flower of your youth, the sharpness of your intellect, the store of your learning and skill, and also, what is more excellent in a Christian than all of these gifts, the pure and innocent …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of ClairvauxEpistle cxxii. To Rechared, King of the visigoths .
To Rechared, King of the Visigoths [82] . Gregory to Rechared, &c. I cannot express in words, most excellent son, how much I am delighted with thy work and thy life. For on hearing of the power of a new miracle in our days, to wit that the whole nation of the Goths has through thy Excellency been brought over from the error of Arian heresy to the firmness of a right faith, one is disposed to exclaim with the prophet, This is the change wrought by the right hand of the Most High (Ps. lxxvi. 11 [83] …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Concerning Jonathan, one of the Sicarii, that Stirred up a Sedition in Cyrene, and was a False Accuser [Of the Innocent].
1. And now did the madness of the Sicarii, like a disease, reach as far as the cities of Cyrene; for one Jonathan, a vile person, and by trade a weaver, came thither and prevailed with no small number of the poorer sort to give ear to him; he also led them into the desert, upon promising them that he would show them signs and apparitions. And as for the other Jews of Cyrene, he concealed his knavery from them, and put tricks upon them; but those of the greatest dignity among them informed Catullus, …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem Jerusalem
The first name of this city was Shalem, Genesis 14:18, Psalm 76:2, and it is still retained in the writing, however it is read Jerushalaim. "The name of that place is Jehovah-jireh. Abraham called the place Jireh; Shem called it Shalem. Saith God, If I shall call it Jireh, it will displease Shem the Just; if I shall call it Shalem, it will displease Abraham the Just. I will therefore put that name upon it which was put upon it by both, Jireh, Shalem,--Jerusalem."--"We do not, therefore, put Jod between …
John Lightfoot—From the Talmud and Hebraica Beginning at Jerusalem
The whole verse runs thus: "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The words were spoken by Christ, after he rose from the dead, and they are here rehearsed after an historical manner, but do contain in them a formal commission, with a special clause therein. The commission is, as you see, for the preaching of the gospel, and is very distinctly inserted in the holy record by Matthew and Mark. "Go teach all nations," …
John Bunyan—Jerusalem Sinner Saved The Jerusalem Sinner Saved;
OR, GOOD NEWS FOR THE VILEST OF MEN; BEING A HELP FOR DESPAIRING SOULS, SHOWING THAT JESUS CHRIST WOULD HAVE MERCY IN THE FIRST PLACE OFFERED TO THE BIGGEST SINNERS. THE THIRD EDITION, IN WHICH IS ADDED, AN ANSWER TO THOSE GRAND OBJECTIONS THAT LIE IN THE WAY OF THE THEM THAT WOULD BELIEVE: FOR THE COMFORT OF THEM THAT FEAR THEY HAVE SINNED AGAINST THE HOLY GHOST. BY JOHN BUNYAN, OF BEDFORD. London: Printed for Elizabeth Smith, at the Hand and Bible, on London Bridge, 1691. ADVERTISEMENT BY THE EDITOR. …
John Bunyan—The Works of John Bunyan Volumes 1-3 Question Lxxxii of Devotion
I. Is Devotion a Special Kind of Act? Cardinal Cajetan, On the Meaning of the Term "Devotion" S. Augustine, Confessions, XIII. viii. 2 II. Is Devotion an Act of the Virtue of Religion? III. Is Contemplation, that is Meditation, the Cause of Devotion? Cardinal Cajetan, On the Causes of Devotion " " On the Devotion of Women IV. Is Joy an Effect of Devotion? Cardinal Cajetan, On Melancholy S. Augustine, Confessions, II. x. I Is Devotion a Special Kind of Act? It is by our acts that we merit. But …
St. Thomas Aquinas—On Prayer and The Contemplative Life The Harbinger
The voice of him that crieth in the wilderness, Prepare ye the way of the LORD , make straight in the desert a high-way for our God. Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain. And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD hath spoken it. T he general style of the prophecies is poetical. The inimitable simplicity which characterizes every …
John Newton—Messiah Vol. 1 King of Kings and Lord of Lords
And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular, …
John Newton—Messiah Vol. 2 Question Lxxxi of the virtue of Religion
I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, sermon, cccxxxiv. 3 " on Psalm lxxvi. 32 sermon, cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead, V. VIII. Is Religion the Same As Sanctity? Cardinal Cajetan, …
St. Thomas Aquinas—On Prayer and The Contemplative Life Letter Xlv (Circa A. D. 1120) to a Youth Named Fulk, who Afterwards was Archdeacon of Langres
To a Youth Named Fulk, Who Afterwards Was Archdeacon of Langres He gravely warns Fulk, a Canon Regular, whom an uncle had by persuasions and promises drawn back to the world, to obey God and be faithful to Him rather than to his uncle. To the honourable young man Fulk, Brother Bernard, a sinner, wishes such joy in youth as in old age he will not regret. 1. I do not wonder at your surprise; I should wonder if you were not suprised [sic] that I should write to you, a countryman to a citizen, a monk …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 76:3 NIVPsalm 76:3 NLTPsalm 76:3 ESVPsalm 76:3 NASBPsalm 76:3 KJV
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