Psalms 78:65–79:13

Psalm 78:67-72 67. And he rejected the tabernacle of Joseph, and chose not the tribe of Ephraim: 68. But he chose the tribe of Judah, the mountain of Zion, which he loved: [365] 69. And built his sanctuary like high places, and like the earth which he has established for ever. 70. And he chose David his servant, and took him from the sheepfolds: 71. He took him froth following the suckling ewes, to feed Jacob his people, and Israel his inheritance: 72. And he fed them in the uprightness of his heart, and guided them by the prudence of his hands. 67. And he rejected the tabernacle of Joseph. Those who suppose that the word enemies, in the 66th verse, applies to the Israelites, connect these verses with the preceding, and suppose the meaning to be, that the wound which God had inflicted upon them was incurable. But, preferring the other opinion, which regards the Philistines as spoken of, and the scope to be, that God, in punishing them so severely, evidently showed that the covenant which he had made with his people was not disannulled, since he had avenged himself in such an awful manner upon their enemies, the explanation which I would rather give is, that this is added by way of correction, as if it had been said, That God was not yet fully reconciled towards his people who had wickedly revolted from him, and that, as an evidence of this, there remained among them some traces of the punishment with which he had visited them. The meaning of the text, therefore, is, that when the ark was taken by the Philistines, God was, so to speak, asleep, having been made drunk by the sins of his people, so that he could no longer keep watch for their defense as he had been accustomed to do; and yet, that he did not continue long sunk in sleep, but that, whenever he saw the ungodly Philistines treating with mockery the glory of his majesty, this heinous insult awoke and provoked him, just as if a giant, having well supped, had awoke from his first sleep before he had recovered from the exciting effects of his wine; and that, at the same time, his anger had not been so provoked against this heathen and uncircumcised nation as to prevent him from exhibiting some signs of the chastisement which he had inflicted upon the wicked and ungrateful Israelites even to the end. The rejection spoken of amounts to this, that when God permitted his ark to be carried away to another place, the Israelites were thereby deprived of the honor with which, by special privilege, they had been previously distinguished. There are two principal points which should here be particularly attended to; in the first place, when the Philistines were smitten with unseemly ulcers, the plainest evidence was afforded that when the Israelites were conquered by them, this happened solely because God willed it to be so. He did not recover new strength, or gather together a new army for the purpose of invading, some short time after, the Philistines who had been victorious, nor did he have recourse, in doing this, to foreign aid. The other point is, that although God stretched forth his hand against the Philistines, to show that he had still some remembrance of his covenant, and some care of the people whom he had chosen, yet in restoring the Israelites in some measure to their former state, he made the rejection of Shiloh a perpetual monument of his wrath. He, therefore, rejected the tribe of Ephraim; [366] not that he cast them off for ever, or completely severed them from the rest of the body of the Church, but he would not have the ark of his covenant to reside any longer within the boundaries of that tribe. To the tribe of Ephraim is here opposed the tribe of Judah, in which God afterwards chose for himself a dwelling-place. Thus the prophet proceeds to show, that when the ark of the covenant had a resting-place assigned to it on mount Zion, the people were in a manner renewed; and this symbol of reconciliation being restored to them, they were recovered to the favor of God from which they had fallen. As God had, so to speak, been banished from the kingdom, and his strength led into captivity through the sins of the Israelites, they had need to be taught, by this memorial, that God had been so highly displeased with their wickedness, that he could not bear to look upon the place in which he had formerly dwelt. After this separation, although to teach the people to be more on their guard in time to come, there was not a full and perfect restitution, yet God again chose a fixed residence for his ark, which was a manifestation of wonderful goodness and mercy on his part. The ark, after its return, was carried from one place to another, as to Gath, Ekron, and other places, until mount Zion was pointed out by an oracle as its fixed abode; but this intervening period is not taken notice of by the prophet, because his design went no farther than to impress upon the memory, both the example of the punishment, and the grace of God, which was greater than any could have ventured to hope for. [367] That which is often repeated by Moses should also be remembered: "But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come," etc., (Deuteronomy 12:5.) Shiloh having acquired this renown, because the ark had dwelt there for a long time, when the ark was carried away into the country of the enemies of Israel, the minds of men were strangely perplexed, until they knew the place which God had chosen for its future residence. The ten tribes were not at that time rejected, and they had an equal interest in the kingdom and the priesthood with the tribe of Judah; but in process of time their own rebellion cut them off. This is the reason why the prophet says, in scorn, that the tribe of Ephraim was rejected, and that the tribe of Joseph, from whom it sprung, was not chosen. 68. But he chose the tribe of Judah. The meaning is, that God preferred the tribe of Judah to all the rest of the people, and chose from it a king, whom he might set over all the Israelites as well as the Jews. And he chose the mountain of Zion, appointing a certain spot upon it to be the seat of his sanctuary. That the cause of this choice might not be sought any where else but in God, it is particularly stated that the preferring of mount Zion to all other places, and the enriching of it in such a distinguished manner, proceeded entirely from the free and unmerited love of God. The relative which is here put instead of the causal adverb for; the meaning being, that the sanctuary of God was established there, not for any worthiness of the place, but solely because it was the good pleasure of God. It was proper that this second restitution of the people should be no less free than their first adoption was, when God made his covenant with Abraham, or when he delivered them from the land of Egypt. God's love to the place had a respect to men. From this it follows, that the Church has been gathered together from the beginning, and in all ages, by the pure grace and goodness of God; for never have men been found to possess any intrinsic meritorious claims to his regard, and the Church is too precious to be left to depend upon the power of men. 69. And built his sanctuary like high places. [368] In this verse, what is intimated is simply this, that Mount Zion was singularly beautified; which, however, ought to be referred to the heavenly pattern. It was not the will of God that the minds of his people should be entirely engrossed with the magnificence of the building, or with the pomp of outward ceremonies; but that they should be elevated to Christ, in whom the truth of the figures of the former economy was exhibited. It is, therefore affirmed, that the sanctuary was built like high places; that is to say, it was conspicuous among all the high mountains: even as Isaiah (Isaiah 2:2,) and Micah, (Micah 4:1,) prophesying of the building of the new and spiritual temple, declare that it "shall be established in the tops of the mountains, and shall be exalted above the hills." And it is well known that fortresses were in those days erected upon high places. Zion is next compared to the entire mass of the globe: He hath built his sanctuary like the earth, [369] which he has established for ever. Some regions of the globe are visited by earthquakes, or perish by the opening of the earth, or are agitated by some violent commotion, or undergo some alteration; but the body of the earth itself continues always stable and unchanged, because it rests upon deep foundations. It is, therefore, here taught that the building spoken of was not temporary, like the sumptuous palaces of kings, which fall into ruins during the lapse of time, or are in danger of being destroyed by other means; but that it was founded to stand entire, even to the end of the world. If it is objected that the temple was destroyed by the Chaldeans and Assyrians, the answer is obvious, That the stability celebrated consists in Christ alone; for, if the ancient sanctuary, which was only a figure, is considered merely in itself, without any regard to that which it typified, it will be only an empty shadow. But as God intended it to be a pledge to show that Christ was to come, perpetuity is justly attributed to it. In like manner it is said, in another place, (Psalm 87:1,) "His foundation is in the holy mountains;" and in Isaiah, (Isaiah 14:32,) "The Lord hath founded Zion;" and again, in Psalm 74:2, God is said "to dwell in mount Zion," so that it should never be moved. 70. And he chose David his servant. After having made mention of the temple, the prophet now proceeds to speak of the kingdom; for these two things were the chief signs of God's choice of his ancient people, and of his favor towards them; and Christ also hath appeared as our king and priest to bring a full and perfect salvation to us. He proves that David was made king by God, who elevated him from the sheepfold, and from the keeping of cattle, to the royal throne. It serves in no small degree to magnify the grace of God, that a peasant was taken from his mean shepherd's cot, and exalted to the dignity of a king. Nor is this grace limited to the person of David. We are taught that whatever worth there was in the children of Abraham, flowed from the fountain of God's mercy. The whole glory and felicity of the people consisted in the kingdom and priesthood; and both these are attributed to the pure grace and good pleasure of God. And it was requisite that the commencement of the kingdom of Christ should be lowly and contemptible, that it might correspond with its type, and that God might clearly show that he did not make use of external aids in order to accomplish our salvation. 71. He took him from following the suckling ewes, etc. The grace of God is farther commended from the circumstance, that David, who was a keeper of sheep, was made the shepherd of the chosen people and heritage of God. There is an allusion to David's original condition; but the Spirit of God, at the same time, shows us the difference between good and lawful kings, and tyrants, robbers, and insatiable extortioners, by telling us that whoever would aspire to the character of the former must be like shepherds. It is afterwards added, (verse 72,) that David had faithfully performed the duties of the trust committed to him. By this the prophet indirectly rebukes the ingratitude and perverseness of the people, who not only overturned the holy and inviolable order which God had established, but who had also, in shaking off his salutary yoke, thrown themselves into a state of miserable dispersion. What follows concerning the prudence of David's hands seems to be an improper form of expression. But it is intended forcibly to express, that he not only was successful in what he had undertaken, but that he was governed by the Spirit of God, which prevented him from putting his hand at ra…

66. And he smote … part —or, "struck His enemies' back." The Philistines never regained their position after their defeats by David.

67, 68. tabernacle of Joseph —or, "home," or, "tribe," to which— tribe of Ephraim —is parallel (compare Re 7:8 ). Its pre-eminence was, like Saul's, only permitted. Judah had been the choice ( Ge 49:10 ).

70-72. God's sovereignty was illustrated in this choice. The contrast is striking—humility and exaltation—and the correspondence is beautiful.

33. “And He smote His enemies in the hinder parts” (ver. 66): those, to wit, who were rejoicing that they were able to take His Ark: for they were smitten in their back-parts. 1 Sam. v. 6. Phil. iii. 8. Isa. xl. 6, 7. 34. “And He rejected,” he saith, “the tabernacle of Joseph, and the tribe of Ephraim [Jeroboam represented the house of Joseph (1 Kings xi. 28), and was offended at the removal of the Tabernacle (1 Kings viii. 4) to Jerusalem. But God overruled his rebellion in such wise, that Ephraim (as the ten tribes were called from the pre-eminent one) carried away, and, not returning, did not, as tribes, share in the rejection of the Messiah, “the Shepherd and Stone of Israel;” thus indicated in the prophetic benediction of Jacob, Gen. xlix. 24.—C.] Gen. xlix. 3. Gen. xlix. 5. also Moses was. Exod. ii. 1. 1 Sam. ix. 1. 1 Sam. xvi. 1. Gen. xli. 40. Gen. xlviii. 17, 19.

35. Lastly there followeth, “and He builded like as of unicorns His sanctification” (ver. 70): or, as some interpreters have made thereof a new word, “His sanctifying.” Sanctificium. Ps. xxvii. 4. 1 Pet. ii. 9.

36. “And He chose David His servant” (ver. 71). The tribe, I say, of Judah, for the sake of David: but David for the sake of Christ: the tribe then of Judah for the sake of Christ. At whose passing by blind men cried out, “Have pity on us, Son of David:” Matt. xx. 30. 2 Tim. ii. 8.

37. “And He took him from the flocks of sheep, from behind the teeming sheep He received him: to feed Jacob His servant, and Israel His inheritance” (ver. 72). This David indeed, of whose seed the flesh of Christ is, from the pastoral care of cattle was translated to the kingdom of men: but our David, Jesus Himself, from men to men, from Jews to Gentiles, was yet according to the parable from sheep to sheep taken away and translated. For there are not now in that land “Churches of Judæa in Christ,” which belonged to them of the circumcision after the recent Passion and Resurrection of our Lord, of whom saith the Apostle, “But I was unknown by face to the Churches of Judæa, which are in Christ,” etc. Gal. i. 22, 23. [A noteworthy testimony.—C.] Lavacro. Song of Sol. iv. 2. Acts ii. 45. Acts iv. 34, 35. apostle Peter doth admonish them, when they were troubled because they had shed the blood of Christ, and he saith, “Repent ye, and let each one of you be baptized in the name of the Lord Jesus Christ, and your sins shall be forgiven you.” Acts ii. 38. Gen. xxxii. 28.

38. “And He fed them,” he saith, “in the innocence of His heart” (ver. 73). What can be more innocent than He, who not only had not any sin whereby to be conquered, but even not any to conquer? “And in the understanding of His hands He led them home:” or, as some copies have it, “in the understandings of His hands.” Any other man might suppose that it would have been better had it been said thus, “in innocence of hands and understanding of heart;” but He who knew better than others what He spake, preferred to join with the heart innocence, and with the hands understanding. It is for this reason, as far as I judge; because many men think themselves innocent, who do not evil things because they fear lest they should suffer if they shall have done them; but they have the will to do them, if they could with impunity. Such men may seem to have innocence of hands, but yet not that of heart. And what, I pray, or of what sort is that innocence, if of heart it is not, where man was made after the image of God? Gen. i. 27.

Then the Lord awaked as one out of sleep,.... He seemed to be asleep, while he suffered the ark to be taken, and the Israelites to be slain; and he may be said to awake when he exerted his power in smiting the Philistines, and causing their idol to fall before his ark; see Psalm 7:6, and like a mighty man that shouteth by reason of wine; who having taken a free draught of generous wine, not to excess, goes forth with great courage and cheerfulness to meet his adversary, shouting as he goes, being sure of victory; which must be applied to God with decency, consistent with the glory of his majesty, and the perfections of his nature; and seems designed to express his power and readiness to help his people, and avenge himself on his enemies; see Isaiah 42:13.

And he smote his enemies in the hinder parts,.... Not the Israelites, as Kimchi interprets it, but the Philistines, who in another battle were put to flight, and turned their backs, and so were smitten in their hinder parts; or rather this has reference to the Philistines being smitten with haemorrhoids, or piles in their posteriors, while the ark was retained a captive by them, 1 Samuel 5:6, and so the Targum paraphrases it, "and he smote them that troubled them with haemorrhoids in their posteriors;'' the Greek version, as quoted by Suidas (c), is, "he smote his enemies on the back parts of the seat"; signifying, he says, a disease, modestly expressed: he put them to a perpetual reproach; either by causing their idol Dagon to fall before his ark, and be broken upon the threshold of the house of the idol; in memory of which the priests ever after, nor any that came in thither, trod upon the threshold, 1 Samuel 5:3, or rather through their sending golden images of their haemorrhoids, and golden mice along with the ark, which were reserved to their perpetual reproach: other instances of the Lord's regard to Israel follow, in providing a proper place for the ark, and appointing a suitable governor over the people. (c) In voce

Moreover, he refused the tabernacle of Joseph,.... That is, the tabernacle of Moses, which had been for a long time at Shiloh, a city in the tribe of Ephraim, the son of Joseph; when the ark was brought back by the Philistines, it was not returned to Shiloh, but carried to Kirjathjearim, where it remained twenty years, and after that was had to Zion, the city of David, 1 Samuel 7:1, so the Targum, "and he rejected the tabernacle which he had stretched out in the border of Joseph;'' he did not refuse the tabernacle, or remove his presence from it; but he refused the place it had been in, or refused that it should be any more there: and chose not the tribe of Ephraim: the same thing is designed as before; the meaning is, not that he rejected the tribe of Ephraim from being one of the tribes of Israel; nor does it refer to the revolt of Ephraim, or the ten tribes, from the pure worship of God to idolatry, and their separation from the two tribes of Judah and Benjamin; or to their being carried captive into Assyria; since this historical narration reaches no further than the reign of David, or the time of Solomon at furthest; whereas the facts mentioned were a long time afterwards; nor does it regard the removal of government from the tribe of Ephraim, which was the seat of it in the times of Joshua, of which tribe he was, Numbers 13:8, though this tribe was overlooked in the choice of a king, one of the tribe of Benjamin being first chosen; and when he was rejected, then one of the tribe of Judah; but this purely, at least principally, intends that it was the will of God that the seat of worship should not be in this tribe any longer; that the ark and tabernacle should be no more there: perhaps the Ephraimites were more culpable, and more provoked the Lord with their idolatry, than the other tribes, since they are first and last taken notice of as the objects of the divine resentment in this account; see Psalm 78:9.

But chose the tribe of Judah,.... Both to be the seat of kingly power and government, and of religious worship; the latter is chiefly designed. Jerusalem was, at least part of it, in the tribe of Judah: here David, who was of that tribe, dwelt, and Solomon his son, and all the kings of Judah afterwards; here the temple was built, into which the ark of the covenant was put, and whither the tribes went up to worship the mount Zion, which he loved; where was the city of David; into which the ark was brought when removed from Gibeah, and on part of which the temple was built: the choice of this place, for such a purpose, was from love, Psalm 87:2, it was typical of the church, the choice of which also arises from the everlasting and unchangeable love of God to it.

And he built his sanctuary like high palaces,.... The temple at Jerusalem, called a sanctuary, or holy place, because separated and dedicated to holy use and service; where the holy God had his residence, and was worshipped, and was a figure of the holy place not made with hands: this is said to be built by the Lord, because the materials provided for it, and which David and his people so willingly offered, were his own; "of his own" they gave him; as well as the pattern after which it was made was had from the Spirit of God; and it was the Lord that put it into the heart of David to set such a work afoot, and encouraged Solomon to begin and finish it, and gave wisdom, health, and strength, to the workmen to accomplish it; and in reference to this are the words in Psalm 127:1, "except the Lord build the house", &c. and this he built not like the "high places", where idolatry was committed; the temple was not built in imitation of them; but like what high and eminent men, like such buildings as: they erect; like stately palaces, so Aben Ezra and Kimchi, built for kings and great personages; and such a building was the temple, the most magnificent in all the world, as built by Solomon, and even as rebuilt by Zerubbabel, and repaired by Herod; see Mark 13:1 or it was built "on high", as the Syriac version, on a high hill, Mount Moriah: the Targum is, "as the horn of the unicorn;'' and so the Septuagint, Vulgate Latin, and Arabic versions. Jarchi interprets it as the high heavens, of which it was a figure; it was like them for magnificence and glory, and like the earth for stability, as follows: like the earth, which he hath established for ever; as to the substance of it; though as to the qualities of it, it will be done away, and a new one arise; otherwise it will abide for ever, Ecclesiastes 1:4, this respects the continuance of the temple during the Jewish dispensation, when the Gospel temple, or Gospel church, should take place, which will continue to the end of the world: this is opposed to the frequent moves of the tabernacle and ark before the temple was built, when there was no abiding habitation provided for it.

He chose David also his servant,.... To be king of Israel, the youngest of his father's family, when he rejected all the rest; see 1 Samuel 16:6, an eminent type of our Lord Jesus Christ, who is called by his name, Psalm 89:3 and the signification of his name "Beloved" agrees with him, who is beloved of God, as his Son, and as man and Mediator; and beloved of men, of all the saints: and so likewise his character as a servant suits with him; who not only frequently has the name of a servant, Psalm 89:19, but appeared in the form of one, Philippians 2:7, had the work of a servant to do, which he has accomplished, even the great work of our salvation, John 17:4, in doing which, and all things leading on and appertaining to it, he took the utmost delight and pleasure, and used the greatest diligence and assiduity, John 4:34 and justly acquired the character of a faithful and righteous servant, Isaiah 53:11, and to this work and office he was chosen and called by his Father, Isaiah 42:1, and took him from the sheepfolds; from whence he was fetched when Samuel was sent by the Lord to anoint him, 1 Samuel 16:11, so Moses, while he was feeding his father's sheep, was called to be the saviour and deliverer of Israel, Exodus 3:1, and Amos was taken from following the flock to be a prophet of the Lord, Amos 7:13, and as David was a type of Christ, this may express the mean condition of our Lord, in his state of humiliation, previous to his exaltation, and the more open exercise of his kingly office.

From following the ewes great with young,.... Or, "from after" them (a); it was usual with the shepherd to put them before him, and to follow them, and gently drive them, which is expressive of his care and tenderness of them; see Genesis 33:13, the same is observed of David's antitype, the great and good Shepherd of the sheep, Isaiah 40:11. David was a type of Christ as a shepherd; as he kept his father's sheep, so Christ keeps those that the Father has given him, John 10:29, as David kept his flock with great care and courage, and in safety, 1 Samuel 17:34, so does the Lord Jesus Christ keep his flock in safety, and preserves it from Satan, the roaring lion, and from grievous wolves that enter into it, and every beast of prey that would devour it; and particularly as David took special care of those that were with young, so does the Lord take special care of such that are newborn babes, that have Christ formed in them, and are big with desires after him, carry a burden, and are weary, and heavy laden: the Targum, Jarchi, and Kimchi, interpret the word (b) of such that give suck, and so it most properly signifies: he brought him to feed Jacob his people, and Israel his inheritance; that is, to rule over them: this is said in allusion to his having been a shepherd; and nothing is more common than for kings to be represented as shepherds, and their acts of government by leading and feeding; and one and the same word in the Greek language signifies to feed and rule: and so the Targum, "he brought him to rule over Jacob his people:'' this was a great honour indeed, to be the governor of the Lord's people, a special people above all people on the face of the earth, and whom he had chosen to be his inheritance; and in this also he was a type of Christ, who has the throne of his father David given him, and who reigns over the house of Jacob, one of whose titles is King of saints; for as the government of the world in general, so of the church in particular, is on his shoulders, Luke 1:32. (a) "de post", Montanus, Vatablus, Gejerus; "a post", Michaelis. (b) "lactantes", Vatablus, Gejerus, Michaelis.

So he fed them according to the integrity of his heart,.... Or, "reigned over them", as the Targum; that is, over the people of Israel, and which he did in such manner as showed uprightness of heart, and that he was, as his character is, a man after God's own heart: it appeared, by his administration of government, that he sought not his own honour and interest, and the aggrandizing of his family, but the good of his people, and the glory of God; and this character, in the fullest extent, and highest sense of it, best agrees with Christ, the righteous branch raised unto David, Jeremiah 23:5, and guided them by the skilfulness of his hands; or "by the prudencies" of his hands, as the Targum; or, by the prudencies (c), as in the original text; with the most consummate wisdom and skill: hands are made mention of, partly in allusion to the shepherd, as David had been, who carries a staff in his hand, and guides his flock with it; and partly with respect to the acts and administration of government, which were wisely performed by him: he made wise laws for his people and soldiers, and put them in execution; he behaved wisely in the court and in the camp; but was greatly and infinitely exceeded by his antitype, the servant of the Lord, that should deal prudently, Isaiah 52:13, and who is abundantly qualified for it, as being not only the Wisdom of God, and the all wise God, but even, as Mediator, has the spirit of wisdom on him, and the treasures of wisdom in him. (c) "prudentiis", Vatablus; "intelligentiis", Pagninus, Montanus, Gejerus, Michaelis; "discretions", Ainsworth.

65. (Compare Ps 22:16 ; Isa 42:13 ).

69. Exalted as— high palaces —or, "mountains," and abiding as— the earth.

71. following … ewes, &c.—literally, "ewes giving suck" (compare Isa 40:11 ). On the pastoral terms, compare Ps 79:13 .

The matter and scope of this paragraph are the same with the former, showing what great mercies God had bestowed upon Israel, how provoking they had been, what judgments he had brought upon them for their sins, and yet how, in judgment, he remembered mercy at last. Let not those that receive mercy from God be thereby emboldened to sin, for the mercies they receive will aggravate their sin and hasten the punishment of it; yet let not those that are under divine rebukes for sin be discouraged from repentance, for their punishments are means of repentance, and shall not prevent the mercy God has yet in store for them. Observe, I. The sins of Israel in the wilderness again reflected on, because written for our admonition (Psa 78:40, Psa 78:41): How often did they provoke him in the wilderness! Note once, nor twice, but many a time; and the repetition of the provocation was a great aggravation of it, as well as the place, Psa 78:17. God kept an account how often they provoked him, though they did not. Num 14:22, They have tempted me these ten times. By provoking him they did not so much anger him as grieve him, for he looked upon them as his children (Israel is my son, my first-born), and the undutiful disrespectful behaviour of children does more grieve than anger the tender parents; they lay it to heart, and take it unkindly, Isa 1:2. They grieved him because they put him under a necessity of afflicting them, which he did not willingly. After they had humbled themselves before him they turned back and tempted God, as before, and limited the Holy One of Israel, prescribing to him what proofs he should give of his power and presence with them and what methods he should take in leading them and providing for them. They limited him to their way and their time, as if he did not observe that they quarrelled with him. It is presumption for us to limit the Holy One of Israel; for, being the Holy One, he will do what is most for his own glory; and, being the Holy One of Israel, he will do what is most for their good; and we both impeach his wisdom and betray our own pride and folly if we go about to prescribe to him. That which occasioned their limiting God for the future was their forgetting his former favours (Psa 78:42): They remembered not his hand, how strong it is and how it had been stretched out for them, nor the day when he delivered them from the enemy, Pharaoh, that great enemy who sought their ruin. There are some days made remarkable by signal deliverances, which ought never to be forgotten; for the remembrance of them would encourage us in our greatest straits. II. The mercies of God to Israel, which they were unmindful of when they tempted God and limited him; and this catalogue of the works of wonder which God wrought for them begins higher, and is carried down further, than that before, Psa 78:12, etc. 1. This begins with their deliverance out of Egypt, and the plagues with which God compelled the Egyptians to let them go: these were the signs God wrought in Egypt (Psa 78:43), the wonders he wrought in the field of Zoan, that is, in the country of Zoan, as we say, in Agro N., meaning in such a country. (1.) Several of the plagues of Egypt are here specified, which speak aloud the power of God and his favour to Israel, as well as terror to his and their enemies. As, [1.] The turning of the waters into blood; they had made themselves drunk with the bloods of God's people, even the infants, and now God gave them blood to drink, for they were worthy, Psa 78:44. [2.] The flies and frogs which infested them, mixtures of insects in swarms, in shoals, which devoured them, which destroyed them, Psa 78:45. For God can make the weakest and most despicable animals instruments of his wrath when he pleases; what they want in strength may be made up in number. [3.] The plague of locusts, which devoured their increase, and that which they had laboured for, Psa 78:46. They are called God's great army, Joe 2:25. [4.] The hail, which destroyed their trees, especially their vines, the weakest of trees (Psa 78:47), and their cattle, especially their flocks of sheep, the weakest of their cattle, which were killed with hot thunder-bolts (Psa 78:48), and the frost, or congealed rain (as the word signifies), was so violent that it destroyed even the sycamore-trees. [5.] The death of the first-born was the last and sorest of the plagues of Egypt, and that which perfected the deliverance of Israel; it was first in intention (Exo 4:23), but last in execution; for, if gentler methods would have done the work, this would have been prevented: but it is here largely described, Psa 78:49-51. First, The anger of God was the cause of it. Wrath had now come upon the Egyptians to the uttermost; Pharaoh's heart having been often hardened after less judgments had softened it, God now stirred up all his wrath; for he cast upon them the fierceness of his anger, anger in the highest degree, wrath and indignation the cause, and trouble (tribulation and anguish, Rom 2:8, Rom 2:9) the effect. This from on high he cast upon them and did not spare, and they could not flee out of his hands, Job 27:22. He made a way, or (as the word is) he weighed a path, to his anger. He did not cast it upon them uncertainly, but by weight. His anger was weighed with the greatest exactness in the balances of justice; for, in his greatest displeasure, he never did, nor ever will do, any wrong to any of his creatures: the path of his anger is always weighed. Secondly, The angels of God were the instruments employed in this execution: He sent evil angels among them, not evil in their own nature, but in respect to the errand upon which they were sent; they were destroying angels, or angels of punishment, which passed through all the land of Egypt, with orders, according to the weighed paths of God's anger, not to kill all, but the first-born only. Good angels become evil angels to sinners. Those that make the holy God their enemy must never expect the holy angels to be their friends. Thirdly, The execution itself was very severe: He spared not their soul from death, but suffered death to ride in triumph among them and gave their life over to the pestilence, which cut the thread of life off immediately; for he smote all the first-born in Egypt (Psa 78:51), the chief of their strength, the hopes of their respective families; children are the parents' strength, and the first-born the chief of their strength. Thus, because Israel was precious in God's sight, he gave men for them and people for their life, Isa 43:4. (2.) By these plagues on the Egyptians God made a way for his own people to go forth like sheep, distinguishing between them and the Egyptians, as the shepherd divides between the sheep and the goats, having set his own mark on these sheep by the blood of the lamb sprinkled on their door-posts. He made them go forth like sheep, not knowing whither they went, and guided them in the wilderness, as a shepherd guides his flock, with all possible care and tenderness, Psa 78:52. He led them on safely, though in dangerous paths, so that they feared not, that is, they needed not to fear; they were indeed frightened at the Red Sea (Exo 14:10), but that was said to them, and done for them, which effectually silenced their fears. But the sea overwhelmed their enemies that ventured to pursue them into it, Psa 78:63. It was a lane to them, but a grave to their persecutors. 2. It is carried down as far as their settlement in Canaan (Psa 78:54): He brought them to the border of his sanctuary, to that land in the midst of which he set up his sanctuary, which was, as it were, the centre and metropolis, the crown and glory, of it. That is a happy land which is the border of God's sanctuary. It was the happiness of that land that there God was known, and there were his sanctuary and dwelling-place, Psa 76:1, Psa 76:2. The whole land in general, and Zion in particular, was the mountain which his right hand had purchased, which by his own power he had set apart for himself. See Psa 44:3. He made them to ride on the high places of the earth, Isa 58:14; Deu 32:13. They found the Canaanites in the full and quiet possession of that land, but God cast out the heathen before them, not only took away their title to it, as the Lord of the whole earth, but himself executed the judgment given against them, and, as Lord of hosts, turned them out of it, and made his people Israel tread upon their high places, dividing each tribe an inheritance by line, and making them to dwell in the houses of those whom they had destroyed. God could have turned the uninhabited uncultivated wilderness (which perhaps was nearly of the same extent as Canaan) into fruitful soil, and have planted them there; but the land he designed for them was to be a type of heaven, and therefore must be the glory of all lands; it must likewise be fought for, for the kingdom of heaven suffers violence. III. The sins of Israel after they were settled in Canaan, Psa 78:56-58. The children were like their fathers, and brought their old corruptions into their new habitations. Though God had done so much for them, yet they tempted and provoked the most high God still. He gave them his testimonies, but they did not keep them; they began very promisingly, but they turned back, gave God good words, but dealt unfaithfully, and were like a deceitful bow, which seemed likely to send the arrow to the mark, but, when it is drawn, breaks, and drops the arrow at the archer's foot, or perhaps makes it recoil in his face. There was no hold of them, nor any confidence to be put in their promises or professions. They seemed sometimes devoted to God, but they presently turned aside, and provoked him to anger with their high places and their graven images. Idolatry was the sin that did most easily beset them, and which, though they often professed their repentance for, they as often relapsed into. It was spiritual adultery either to worship idols or to worship God by images, as if he had been an idol, and therefore by it they are said to move him to jealousy, Deu 32:16, Deu 32:21. IV. The judgments God brought upon them for these sins. Their place in Canaan would no more secure them in a sinful way than their descent from Israel. You only have I known of all the families of the earth, therefore I will punish you, Amo 3:2. Idolatry is winked at among the Gentiles, but not in Israel, 1. God was displeased with them (Psa 78:59): When God heard this, when he heard the cry of their iniquity, which came up before him, he was wroth, he took it very heinously, as well he might, and he greatly abhorred Israel, whom he had greatly loved and delighted in. Those that had been the people of his choice became the generation of his wrath. Presumptuous sins, idolatries especially, render even Israelites odious to God's holiness and obnoxious to his justice. 2. He deserted his tabernacle among them, and removed the defence which was upon that glory, Psa 78:60. God never leaves us till we leave him, never withdraws till we have driven him from us. His name is Jealous, and he is a jealous God; and therefore no marvel if a people whom he had betrothed to himself be loathed and rejected, and he refuse to cohabit with them any longer, when they have embraced the bosom of a stranger. The tabernacle at Shiloh was the tent God had placed among men, in which God would in very deed dwell with men upon the earth; but, when his people treacherously forsook it, he justly forsook it, and then all its glory departed. Israel has small joy of the tabernacle without the presence of God in it. 3. He gave up all into the hands of the enemy. Those whom God forsakes become an easy prey to the destroyer. The Philistines are sworn enemies to the Israel of God, and no less so to the God of Israel, and yet God will make use of them to be a scourge to his people. (1.) God permits them to take the ark prisoner, and carry it off as a trophy of their victory,…

We have here a sad complaint exhibited in the court of heaven. The world is full of complaints, and so is the church too, for it suffers, not only with it, but from it, as a lily among thorns. God is complained to; whither should children go with their grievances, but to their father, to such a father as is able and willing to help? The heathen are complained of, who, being themselves aliens from the commonwealth of Israel, were sworn enemies to it. Though they knew not God, nor owned him, yet, God having them in chain, the church very fitly appeals to him against them; for he is King of nations, to overrule them, to judge among the heathen, and King of saints, to favour and protect them. I. They complain here of the anger of their enemies and the outrageous fury of the oppressor, exerted, 1. Against places, Psa 79:1. They did all the mischief they could, (1.) To the holy land; they invaded that, and made inroads into it: "The heathen have come into thy inheritance, to plunder that, and lay it waste." Canaan was dearer to the pious Israelites as it was God's inheritance than as it was their own, as it was the land in which God was known and his name was great rather than as it was the land in which they were bred and born and which they and their ancestors had been long in possession of. note, Injuries done to religion should grieve us more than even those done to common right, nay, to our own right. We should better bear to see our own inheritance wasted than God's inheritance. This psalmist had mentioned it in the foregoing psalm as an instance of God's great favour to Israel that he had cast out the heathen before them, Psa 78:55. But see what a change sin made; now the heathen are suffered to pour in upon them. (2.) To the holy city: They have laid Jerusalem on heaps, heaps of rubbish, such heaps as are raised over graves, so some. The inhabitants were buried in the ruins of their own houses, and their dwelling places became their sepulchres, their long homes. (3.) To the holy house. That sanctuary which God had built like high palaces, and which was thought to be established as the earth, was now laid level with the ground: They holy temple have they defiled, by entering into it and laying it waste. God's own people had defiled it by their sins, and therefore God suffered their enemies to defile it by their insolence. 2. Against persons, against the bodies of God's people; and further their malice could not reach. (1.) They were prodigal of their blood, and killed them without mercy; their eye did not spare, nor did they give any quarter (Psa 79:3): Their blood have they shed like water, wherever they met with them, round about Jerusalem, in all the avenues to the city; whoever went out or came in was waited for of the sword. Abundance of human blood was shed, so that the channels of water ran with blood. And they shed it with no more reluctancy or regret than if they had spilt so much water, little thinking that every drop of it will be reckoned for in the day when God shall make inquisition for blood. (2.) They were abusive to their dead bodies. When they had killed them they would let none bury them. Nay, those that were buried, even the dead bodies of God's servants, the flesh of his saints, whose names and memories they had a particular spite at, they dug up again, and gave them to be meat to the fowls of the heaven and to the beasts of the earth; or, at least, they left those so exposed whom they slew; they hung them in chains, which was in a particular manner grievous to the Jews to see, because God had given them an express law against this, as a barbarous thing, Deu 21:23. This inhuman usage of Christ's witnesses is foretold (Rev 11:9), and thus even the dead bodies were witnesses against their persecutors. This is mentioned (says Austin, De Civitate Dei, lib. 1 cap. 12) not as an instance of the misery of the persecuted (for the bodies of the saints shall rise in glory, however they became meat to the birds and the fowls), but of the malice of the persecutors. 3. Against their names (Psa 79:4): "We that survive have become a reproach to our neighbours; they all study to abuse us and load us with contempt, and represent us as ridiculous, or odious, or both, upbraiding us with our sins and with our sufferings, or giving the lie to our relation to God and expectations from him; so that we have become a scorn and derision to those that are round about us." If God's professing people degenerate from what themselves and their fathers were, they must expect to be told of it; and it is well if a just reproach will help to bring us to a true repentance. But it has been the lot of the gospel-Israel to be made unjustly a reproach and derision; the apostles themselves were counted as the offscouring of all things. II. They wonder more at God's anger, Psa 79:5. This they discern in the anger of their neighbours, and this they complain most of: How long, Lord, wilt thou be angry? Shall it be for ever? This intimates that they desired no more than that God would be reconciled to them, that his anger might be turned away, and then the remainder of men's wrath would be restrained. Note, Those who desire God's favour as better than life cannot but dread and deprecate his wrath as worse than death.

Psalm 79:1-4 1. O God! the heathen [or the nations] have come into thy inheritance; they have defiled the temple of thy holiness; they have laid Jerusalem in heaps. 2. They have given the dead bodies of thy servants for food to the fowls of the heaven; the flesh of thy meek ones to the beasts of the earth. 3. They have shed their blood like water, around Jerusalem: and there was none to bury them. 4. We have been a reproach to our neighbors; a scorn and a derision to them that are around us. 1. O God! the heathen have come into thy inheritance. Here the prophet, in the person of the faithful, complains that the temple was defiled, and the city destroyed. In the second and third verses, he complains that the saints were murdered indiscriminately, and that their dead bodies were cast forth upon the face of the earth, and deprived of the honor of burial. Almost every word expresses the cruelty of these enemies of the Church. When it is considered that God had chosen the land of Judea to be a possession to his own people, it seemed inconsistent with this choice to abandon it to the heathen nations, that they might ignominiously trample it under foot, and lay it waste at their pleasure. The prophet, therefore, complains that when the heathen came into the heritage of God, the order of nature was, as it were, inverted. The destruction of the temple, of which he speaks in the second clause, was still less to be endured; for thus the service of God on earth was extinguished, and religion destroyed. He adds, that Jerusalem, which was the royal seat of God, was reduced to heaps. By these words is denoted a hideous overthrow. The profanation of the temple, and the destruction of the holy city, involving, as they did, heaven-daring impiety, which ought justly to have provoked the wrath of God against these enemies -- the prophet begins with them, and then comes to speak of the slaughter of the saints. The atrocious cruelty of these persecutions is pointed out from the circumstance that they not only put to death the servants of God, but also exposed their dead bodies to the beasts of the field, and to birds of prey, to be devoured, instead of burying them. Men have always had such a sacred regard to the burial of the dead, as to shrink from depriving even their enemies of the honor of sepulture. [370] Whence it follows, that those who take a barbarous delight in seeing the bodies of the dead torn to pieces and devoured by beasts, more resemble these savage and cruel animals than human beings. It is also shown that these persecutors acted more atrociously than enemies ordinarily do, inasmuch as they made no more account of shedding human blood than of pouring forth water. From this we learn their insatiable thirst for slaughter. When it is added, there was none to bury them, this is to be understood as applying to the brethren and relatives of the slain. The inhabitants of the city were stricken with such terror by the indiscriminate butchery perpetrated by these ruthless assassins upon all who came in their way, that no one dared to go forth. God having intended that, in the burial of men, there should be some testimony to the resurrection at the last day, it was a double indignity for the saints to be despoiled of this right after their death. But it may be asked, Since God often threatens the reprobate with this kind of punishment, why did he suffer his own people to be devoured of beasts? We must remember, what we have stated elsewhere, that the elect, as well as the reprobate, are subjected to the temporal punishments which pertain only to the flesh. The difference between the two cases lies solely in the issue; for God converts that which in itself is a token of his wrath into the means of the salvation of his own children. The same explanation, then, is to be given of their want of burial which is given of their death. The most eminent of the servants of God may be put to a cruel and ignominious death -- a punishment which we know is often executed upon murderers, and other despisers of God; but still the death of the saints does not cease to be precious in his sight: and when he has suffered them to be unrighteously persecuted in the flesh, he shows, by taking vengeance on their enemies, how dear they were to him. In like manner, God, to stamp the marks of his wrath on the reprobate, even after their death, deprives them of burial; and, therefore, he threatens a wicked king, "He shall be buried with the burial of all ass, drawn and cast forth beyond the gates of Jerusalem," (Jeremiah 22:19; see also Jeremiah 36:30.) [371] When he exposes his own children to the like indignity, he may seem for a time to have forsaken them; but he afterwards converts it into the means of furthering their salvation; for their faith, being subjected to this trial, acquires a fresh triumph. When in ancient times the bodies of the dead were anointed, that ceremony was performed for the sake of the living whom they left behind them, to teach them, when they saw the bodies of the dead carefully preserved, to cherish in their hearts the hope of a better life. The faithful, then, by being deprived of burial, suffer no loss, when they rise by faith above these inferior helps, that they may advance with speedy steps to a blessed immortality. 4 We have been a reproach to our neighbors. Here another complaint is uttered, to excite the mercy of God. The more proudly the ungodly mock and triumph over us, the more confidently may we expect that our deliverance is near; for God will not bear with their insolence when it breaks forth so audaciously; especially when it redounds to the reproach of his holy name: even as it is said in Isaiah, "This is the word which the Lord hath spoken concerning him, The virgin, the daughter of Zion hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. Whom hast thou reproached and blasphemed; and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel." (Isaiah 37:22, 23) And assuredly their neighbors, [372] who were partly apostates, or the degenerate children of Abraham, and partly the avowed enemies of religion, when they molested and reproached this miserable people, did not refrain from blaspheming God. Let us, therefore, remember that the faithful do not here complain of the derision with which they were treated as individuals, but of that which they saw to be indirectly levelled against God and his law. We shall again meet with a similar complaint in the concluding part of the psalm. Footnotes: [370] If this psalm was written on the taking of Jerusalem by Nebuchadnezzar, or during the Babylonish captivity, it would appear, from this verse, that when the Chaldeans destroyed Jerusalem, they left the bodies of the slain unburied, to be devoured by beasts and birds of prey. [371] Similar threatenings are to be found in Isaiah 14:19, 20; Jeremiah 8:2. [372] Street, instead of "our neighbors," reads, "those that dwell among us;" and has the following note: -- "Those foreigners who sojourn among us; lsknynv, from skn, to inhabit or dwell; geitosin hemon, our neighbors, Septuagint. But that rendering does not sufficiently express the distressed and humbled state of Israel, as described in the Hebrew; they were so reduced, that not only neighboring nations, but even those foreigners who sojourned amongst them, had the insolence to deride them, even in their own country." Dr Adam Clarke explains, We are become a reproach to our neighbors, thus: "The Idumeans, Philistines, Phoenicians, Ammonites, and Moabites, all gloried in the subjugation of this people; and their insults to them were mixed with blasphemies against God."

The petitions here put up to God are very suitable to the present distresses of the church, and they have pleas to enforce them, interwoven with them, taken mostly from God's honour. I. They pray that God would so turn away his anger from them as to turn it upon those that persecuted and abused them (Psa 79:6): "Pour out thy wrath, the full vials of it, upon the heathen; let them wring out the dregs of it, and drink them." This prayer is in effect a prophecy, in which the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. Observe here, 1. The character of those he prays against; they are such as have not known God, nor called upon his name. The reason why men do not call upon God is because they do not know him, how able and willing he is to help them. Those that persist in ignorance of God, and neglect of prayer, are the ungodly, who live without God in the world. There are kingdoms that know not God and obey not the gospel, but neither their multitude nor their force united will secure them from his just judgments. 2. Their crime: They have devoured Jacob, Psa 79:7. That is crime enough in the account of him who reckons that those who touch his people touch the apple of his eye. They have not only disturbed, but devoured, Jacob, not only encroached upon his dwelling place, the land of Canaan, but laid it waste by plundering and depopulating it. (3.) Their condemnation: "Pour out thy wrath upon them; do not only restrain them from doing further mischief, but reckon with them for the mischief they have done." II. They pray for the pardon of sin, which they own to be the procuring cause of all their calamities. How unrighteous soever men were, God was righteous in permitting them to do what they did. They pray, 1. That God would not remember against them their former iniquities (Psa 79:8), either their own former iniquities, that now, when they were old, they might not be made to possess the iniquities of their youth, or the former iniquities of their people, the sins of their ancestors. In the captivity of Babylon former iniquities were brought to account; but God promises not again to do so (Jer 31:29, Jer 31:30), and so they pray, "Remember not against us our first sins," which some make to look as far back as the golden calf, because God said, In the day when I visit I will visit for this sin of theirs upon them, Exo 32:34. If the children by repentance and reformation cut off the entail of the parents' sin, they may in faith pray that God will not remember them against them. When God pardons sin he blots it out and remembers it no more. 2. That he would purge away the sins they had been lately guilty of, by the guilt of which their minds and consciences had been defiled: Deliver us, and purge away our sins, Psa 79:9. Then deliverances from trouble are granted in love, and are mercies indeed, when they are grounded upon the pardon of sin and flow from that; we should therefore be more earnest with God in prayer for the removal of our sins than for the removal of our afflictions, and the pardon of them is the foundation and sweetness of our deliverances. III. They pray that God would work deliverance for them, and bring their troubles to a good end and that speedily: Let thy tender mercies speedily prevent us, Psa 79:8. They had no hopes but from God's mercies, his tender mercies; their case was so deplorable that they looked upon themselves as the proper objects of divine compassion, and so near to desperate that, unless divine mercy did speedily interpose to prevent their ruin, they were undone. This whets their importunity: "Lord, help us; Lord, deliver us; help us under our troubles, that we may bear them well; help us out of our troubles, that the spirit may not fail. Deliver us from sin, from sinking." Three things they plead: - 1. The great distress they were reduced to: "We are brought very low, and, being low, shall be lost if thou help us not." The lower we are brought the more need we have of help from heaven and the more will divine power be magnified in raising us up. 2. Their dependence upon him: "Thou art the God of our salvation, who alone canst help. Salvation belongs to the Lord, from whom we expect help; for in the Lord alone is the salvation of his people." Those who make God the God of their salvation shall find him so. 3. The interest of his own honour in their case. They plead no merit of theirs; they pretend to none; but, "Help us for the glory of thy name; pardon us for thy name's sake." The best encouragements in prayer are those that are taken from God only, and those things whereby he has made himself known. Two things are insinuated in this plea: - (1.) That God's name and honour would be greatly injured if he did not deliver them; for those that derided them blasphemed God, as if he were weak and could not help them, or had withdrawn and would not; therefore they plead (Psa 79:10), "Wherefore should the heathen say, Where is their God? He has forsaken them, and forgotten them; and this they get by worshipping a God whom they cannot see." (Nil praeter nubes et coeli numen adorant. Juv. - They adore no other divinity than the clouds and the sky.) That which was their praise (that they served a God that is every where) was now turned to their reproach and his too, as if they served a God that is nowhere. "Lord," say they, "Make it to appear that thou art by making it to appear that thou art with us and for us, that when we are asked, Where is your God? we may be able to say, He is nigh unto us in all that which we call upon him for, and you see he is so by what he does for us." (2.) That God's name and honour would be greatly advanced if he did deliver them; his mercy would be glorified in delivering those that were so miserable and helpless. By making bare his everlasting arm on their behalf he would make unto himself an everlasting name; and their deliverance would be a type and figure of the great salvation, which in the fulness of time Messiah the Prince would work out, to the glory of God's name. IV. They pray that God would avenge them on their adversaries, 1. For their cruelty and barbarity (Psa 79:10): "Let the avenging of our blood" (according to the ancient law, Gen 9:6) "be known among the heathen; let them be made sensible that what judgments are brought upon them are punishments of the wrong they have done to us; let this be in our sight, and by this means let God be known among the heathen as the God to whom vengeance belongs (Psa 94:1) and the God that espouses his people's cause." Those that have intoxicated themselves with the blood of the saints shall have blood given them to drink, for they are worthy. 2. For their insolence and scorn (Psa 79:12): "Render to them their reproach. The indignities which by word and deed they have done to the people of God himself and his name let them be repaid to them with interest." The reproach wherewith men have reproached us only we must leave it to God whether he will render to them or no, and must pray that he would forgive them; but the reproach wherewith they have blasphemed God himself we may in faith pray that God would render seven-fold into their bosoms, so as to strike at their hearts, to humble them, and bring them to repentance. This prayer is a prophecy, of the same import with that of Enoch, that God will convince sinners of all their hard speeches which they have spoken against him (Jde 1:15) and will return them into their own bosoms by everlasting terrors at the remembrance of them. V. They pray that God would find out a way for the rescue of his poor prisoners, especially the condemned prisoners, Psa 79:11. The case of their brethren who had fallen into the hands of the enemy was very sad; they were kept close prisoners, and, because they durst not be heard to bemoan themselves, they vented their griefs in deep and silent sighs. All their breathing was sighing, and so was their praying. They were appointed to die, as sheep for the slaughter, and had received the sentence of death within themselves. This deplorable case the psalmist recommends, 1. To the divine pity: "Let their sighs come up before thee, and be thou pleased to take cognizance of their moans." 2. To the divine power: "According to the greatness of thy arm, which no creature can contest with, preserve thou those that are appointed to die from the death to which they are appointed." Man's extremity is God's opportunity to appear for his people. See Co2 1:8-10. Lastly, They promise the returns of praise for the answers of prayer (Psa 79:13): So we will give thee thanks for ever. Observe, 1. How they please themselves with their relation to God. "Though we are oppressed and brought low, yet we are the sheep of thy pasture, not disowned and cast off by thee for all this: We are thine; save us." 2. How they promise themselves an opportunity of praising God for their deliverance, which they therefore desired, and would bid welcome, because it would furnish them with matter for thanksgiving and put their hearts in tune for that excellent work, the work of heaven. 3. How they oblige themselves not only to give God thanks at present, but to show forth his praise unto all generations, that is, to do all they could both to perpetuate the remembrance of God's favours to them and to engage their posterity to keep up the work of praise. 4. How they plead this with God: "Lord, appear for us against our enemies; for, if they get the better, they will blaspheme thee (Psa 79:12); but, if we be delivered, we will praise thee. Lord, we are that people of thine which thou hast formed for thyself, to show forth thy praise; if we be cut off, whence shall that rent, that tribute, be raised?" Note, Those lives that are entirely devoted to God's praise are assuredly taken under his protection.

Psalm 79:5-9 5. How long, O Jehovah! wilt thou be wroth for ever? Shall thy jealousy burn like fire? 6. Pour out thy fury [373] upon the heathen [or the nations] who have not known thee, and on the kingdoms which call not upon thy name. 7. For they have devoured Jacob, and made desolate his dwelling. [374] 8. Remember not against us the iniquities of former times: make haste, let thy compassions prevent us; for we are exceedingly afflicted. 9. Help us, O God of our salvation! for the glory of thy name; and deliver us, and be merciful to our sins, for thy name's sake. 5 How long, O Jehovah! wilt thou be wroth for ever? I have already observed that these two expressions, how long and for ever, when joined together, denote a lengthened and an uninterrupted continuance of calamities; and that there is no appearance, when looking to the future, of their coming to a termination. We may, therefore, conclude that this complaint was not ended within a month or two after persecution against the Church commenced, but at a time when the hearts of the faithful were almost broken through the weariness produced by prolonged suffering. Here they confess that the great accumulation of calamities with which they are overwhelmed, is to be traced to the wrath of God. Being fully persuaded that the wicked, whatever they may plot, cannot inflict injury, except in so far as God permits them -- from this, which they regard as an indubitable principle, they at once conclude, that when he allows such ample scope to their heathen enemies in persecuting them, his anger is greatly provoked. Nor would they, without this persuasion, have looked to God in the hope that he would stretch forth his hand to save them; for it is the work of Him who hath given loose reins to draw in the bridle. Whenever God visits us with the rod, and our own conscience accuses us, it especially becomes us to look to His hand. Here his ancient people do not charge him with being unjustly displeased, but acknowledge the justice of the punishment inflicted upon them. God will always find in his servants just grounds for chastising them. He often, however, in the exercise of his mercy, pardons their sins, and exercises them with the cross for another purpose than to testify his displeasure against their sins, just as it was his will to try the patience of Job, and as he vouchsafed to call the martyrs to an honorable warfare. But here the people, of their own accord, summoning themselves before the Divine tribunal, trace the calamities which they endured to their own sins, as the procuring cause. Hence it may, with probability, be conjectured that this psalm was composed during the time of the Babylonish captivity. Under the tyranny of Antiochus Epiphanes, they employed, as we have previously seen, a different form of prayer, saying, "All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant. Our heart is not turned back, neither have our steps declined from thy way," (Psalm 44:17, 18.) We are not to suppose that, in the passage now quoted, the faithful murmured against God, but they employ this language because they knew that he had another end in view than simply to punish their sins; for, by means of these severe conflicts, he prepared them for the prize of their high calling. 6. Pour out thy fury upon the heathen, who have not known thee. This prayer is apparently inconsistent with the rule of charity; for, while we feel anxious about our own calamities, and desire to be delivered from them, we ought to desire that others may be relieved as well as ourselves. It would seem, therefore, that the faithful are to be blamed in here wishing the destruction of unbelievers, for whose salvation they ought rather to have been solicitous. But it becomes us to bear in mind what I have previously stated, that the man who would offer up such a prayer as this in a right manner, must be under the influence of zeal for the public welfare; so that, by the wrongs done to himself personally, he may not suffer his carnal affections to be excited, nor allow himself to be carried away with rage against his enemies; but, forgetting his individual interests, he must have a sole regard to the common salvation of the Church, and to what conduces thereto. Secondly, he must implore God to grant him the spirit of discretion and judgment, that in prayer he may not be impelled by an inconsiderate zeal: a subject which we have treated more at large in another place. Besides, it is to be observed, that the pious Jews here not only lay out of consideration their own particular advantage in order to consult the good of the whole Church, but also chiefly direct their eyes to Christ, beseeching him to devote to destruction his enemies whose repentance is hopeless. They, therefore, do not rashly break forth into this prayer, that God would destroy these or other enemies, nor do they anticipate the judgment of God; but desiring that the reprobate may be involved in the condemnation which they deserve, they, at the same time, patiently wait until the heavenly judge separate the reprobate from the elect. In doing this, they do not cast aside the affection which charity requires; for, although they would desire all to be saved, they yet know that the reformation of some of the enemies of Christ is hopeless, and their perdition absolutely certain. The question, however, is not yet fully answered; for, when in the seventh verse they arraign the cruelty of their enemies, they seem to desire vengeance. But what I have just now observed must be remembered, that none can pray in this manner but those who have clothed themselves with a public character, and who, laying aside all personal considerations, have espoused, and are deeply interested in, the welfare of the whole Church; or, rather, who have set before their eyes Christ, the Head of the Church; and, lastly, none but those who, under the guidance of the Holy Spirit, have elevated their minds to the judgment of God; so that, being ready to forgive, they do not indiscriminately adjudge to death every enemy by whom they are injured, but only the reprobate. With regard to those who make haste in demanding the execution of the Divine vengeance before all hope of repentance is lost, Christ has condemned them as chargeable with inconsiderate and ill-regulated zeal, when he says, "Ye know not what manner of spirit ye are of," (Luke 9:55.) Moreover, the faithful do not here simply wish the destruction of those who so wickedly persecuted the Church, but, using that familiarity which God allows them in their dealings with him, they set forth how inconsistent it would be did he not punish their persecutors, [375] and reason thus: Lord, how is it that thou afflictest us so severely, upon whom thy name is invoked, and sparest the heathen nations who despise thee? In short, they mean to say, that God has sufficient ground for executing his wrath elsewhere, since they were not the only people in the world who had sinned. Although it does not become us to prescribe to God the rule of his conduct, but rather patiently to submit to this ordination, "That judgment must begin at the house of God" (1 Peter 4:17;) yet he permits his saints to take the liberty of pleading, that at least they may not be worse dealt with than unbelievers, and those who despise him. These two sentences, who have not known thee, and which call not upon thy name, it is to be observed, are to be taken in the same sense. By these different forms of expression, it is intimated that it is impossible for any to call upon God without a previous knowledge of him, as the Apostle Paul teaches, in Romans 10:14, "How, then, shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard?" (Romans 10:14) It belongs not to us to answer, "Thou art our God," till He has anticipated us by saying, "Thou art my people," (Hosea 2:23;) but he opens our mouths to speak to him in this manner, when he invites us to himself. Calling on the name of God is often synonymous with prayer; but it is not here to be exclusively limited to that exercise. The amount is, that unless we are directed by the knowledge of God, it is impossible for us sincerely to profess the true religion. At that time the Gentiles everywhere boasted that they served God; but, being destitute of his word, and as they fabricated to themselves gods of their own corrupt imaginations, all their religious services were detestable; even as in our own day, the human invented religious observances of the blind and deluded votaries of the Man of Sin, who have no right knowledge of the God whom they profess to worship, and who inquire not at his mouth what he approves, are certainly rejected by Him, because they set up idols in his place. 8 Remember not against us the iniquities of former times. The godly Jews here confirm the sentiment which they had before briefly and obscurely touched upon, namely, that they had justly deserved the chastisements which had been inflicted upon them. And they present this prayer, because they could only get relief from their calamities by obtaining reconciliation with God. This is the sovereign remedy for every kind of adversity; for so long as he is angry with even our prosperity turns out to be unproductive of advantage and happiness. By the iniquities of former times, some understand the sins committed by the fathers. Others think that the sins which the suppliants themselves committed in their childhood and youth are intended. But the expression, I presume, has a more extensive signification, containing a confession not only of one offense or two, and these only recently committed, but an acknowledgement that they had for a long time been involved, along with their fathers, in manifold and old transgressions. Thus they acknowledge a long continued stubbornness, in which they had hardened themselves against God. This acknowledgement corresponds with the rebukes which the prophets administered to them; for sacred history bears testimony that the punishment of the captivity was suspended until God had proved from experience that their perversity was incurable. Nor should it excite our surprise to find the children praying that God would not impute to them the iniquity of their fathers, when we consider that the law declares that God casts the sins of the fathers into the bosom of their children, and takes vengeance upon their iniquities unto the third and fourth generation, (Exodus 20:5.) The contrast between the expressions, make haste, and the iniquities of former times, is worthy of notice. Had God called the Israelites to a strict account for all the sins which they had committed during three or four hundred years before, the time of their deliverance would have been long delayed. The faithful, therefore, beseech him to forget their former offenses, and to make haste to succor them. As their sins proved the great obstacle and cause of delay, we may see the propriety with which they farther implore that the compassions of God might speedily meet them. 9 Help O God of our salvation! They again repeat in this verse, that whatever afflictions they endured were to be traced to the anger of God, and that they could have no comfort under them unless He were reconciled to them. Being deeply sensible that they had committed many transgressions, to strengthen their hope of obtaining pardon, they employ a variety of expressions. In the first place, as an argument to induce God to show them favor, they address him as the God of their salvation. In the second place, they testify that they bring nothing of their own to influence him to have mercy upon them; and that the only plea which they present before him is his own glory. From this we learn, that sinners are not reconciled to God by satisfactions or by the merit of good works, but by a free and an unmerited forgiveness. The observation which I have…

Psalm 79:10-13 10. Why should the heathen say, where is their God? Let the avenging of the blood of thy servants, which has been shed, be made known among the heathen in our sight. 11. Let the sighing [or groaning] of the prisoner [377] come before thee, [or into thy presence:] and, according to the greatness of thy arm, reserve the children of death: [378] 12. And recompense our neighbors sevenfold into their bosom [379] their reproach with which they have reproached thee, O Jehovah! 13. And we thy people, and the sheep of thy pasture, will confess to thee [380] for ever; declaring thy praise from generation to generation. 10. Why should the heathen say, Where is their God? Here the people of God, in urging his name as a plea at the throne of grace: do so in a different sense from that in which they had urged it before. He extends his compassion towards us for his own name's sake; for, as he is merciful, and will have our mouths stopped, that he alone may be accounted righteous, he freely pardons our sins. But here, the faithful beseech him that he would not allow his sacred name to be exposed to the blasphemies and insults of the wicked. From this we are taught that we do not pray in a right manner, unless a concern about our own salvation, and zeal for the glory of God, are inseparably joined together in our exercise. From the second clause of the verse, the same question may be raised which we have just now answered. Although God declares that he will execute vengeance upon our enemies, we are not warranted to thirst for revenge when we are injured. Let us remember that this form of prayer was not dictated for all men indiscriminately, that they might make use of it whenever impelled by their own passions, but that, under the guidance and instruction of the Holy Spirit, they might plead the cause of the whole Church, in common, against the wicked. If we would, therefore, offer up to God a prayer like this in a right manner, in the first place, our minds must be illuminated by the wisdom of the Holy Spirit; and, secondly, our zeal, which is often corrupted by the turbid affections of the flesh, must be pure and well-regulated; and then, with such a pure and well-tempered zeal, we may lawfully beseech God to show us, by evident examples, how precious, in his sight, is the life of his servants whose blood he avenges. The faithful are not to be understood as expressing any desire to be glutted with the sight of the shedding of human blood, [381] as if they longed greedily after it: they only desire that God would grant them some confirmation of their faith, in the exercise of his fatherly love which is manifested when he avenges the wrongs done to his own people. [382] It is farther to be noticed, that the appellation, the servants of God, is given to those who, nevertheless, were justly punished on account of their sins; for although he may chastise us, yet he does not forthwith cast us off, but, on the contrary, testifies thereby that our salvation is the object of his care. Again, we know that when the anger of God is extended over the whole body of the Church, as the good and the bad are mingled together in her, the former are punished in common with the latter, even as Ezekiel, Jeremiah, Daniel, and others, were carried into captivity. They were not, it is true, altogether faultless; but it is certain that so great a calamity was not brought upon the Jews on their account. In their person, there was rather set forth a spectacle to the ungodly, that they might be the more deeply affected. 11. Let the sighing of the prisoner come before thee. The people of God, I have no doubt, were in captivity when the Holy Spirit endited this prayer; and, therefore, the name of prisoners is applied to them all in general, because they were so shut up within the bounds of Assyria and Chaldea, that had they stirred one foot thence, they would have incurred the penalty of death. They are called the children of death; by which is meant, that they were appointed or condemned to death in respect of their captivity. This sentence, however, may not improperly be restricted to a small number who were shut up in prison under closer restraint. By this expression, it is intimated that those proud spirits who had before vaunted themselves against God, were now broken and effectually humbled. The greatness of God's arm, that is to say, the greatness of his power, [383] is implored; for without a signal and extraordinary interposition on his part, no hope could be entertained of the restoration of the Church. 12 And render to our neighbors sevenfold. We have already said enough on the subject of vengeance; and here the faithful show still more clearly, that they are not so much moved by the injuries done to themselves personally, as inflamed with a holy zeal when they see the sacred name of God blasphemed, and, as it were, torn in pieces by the wicked. If this affection reign in our hearts, it will easily moderate the ungovernableness of our flesh, and if the wisdom of the Spirit is added to it, our prayers will be in strict accordance with the just judgment of God. In the last verse, the pious Jews declare that the fruit of their deliverance will be, that the name of God will be celebrated; and we ought not to desire our preservation or welfare for any other end. When he freely bestows upon us all things, the design for which he does this is, that his goodness may be made known and exalted. Now, these sufferers engage to make a grateful acknowledgement of their deliverance, and declare that this will not be done merely for a short time, but that the remembrance of it will be transmitted to their posterity, and pass, in continued succession, from age to age to the end of the world. The particular designation here given to them is also worthy of notice: We are thy people, and the sheep of thy pasture As the posterity of Abraham were chosen to celebrate the name of God, and that his praises might resound in Zion, what would have been the consequence had that people been destroyed, but that the memory of the name of God would have perished? This passage, there is no doubt, corresponds with that prophecy of Isaiah, "This people have I formed for myself; they shall show forth my praise." (Isaiah 43:21) Footnotes: [377] Horsley, who guesses that this psalm was composed during the distresses of Manasseh's reign, supposes "the prisoner" to mean Manasseh. [378] "C'est, les condamnez a mort." -- Fr. marg. "That is, those who are condemned to death." "Sons of death, either those who were condemned to death because of their crimes, or condemned to be destroyed by their oppressors. Both these senses apply to the Israelites: they were sons of death, i.e., worthy of death because of their sins against God. They were condemned to death, or utter destruction, by their Babylonish enemies." -- Dr Adam Clarke. [379] "Sevenfold, i.e., in excessively great measure, -- (comp. Genesis 4:15, 24; 1 Samuel 2:5,) -- into their bosom. This is an allusion to the custom of folding the loose garment worn by the natives of Eastern countries, so as to make it a recipient of gifts. Comp. Psalm 35:13; Isaiah 65:6; Jeremiah 32:18; Luke 6:38." -- Cresswell. [380] "C'est, te rendrons graces." -- Fr. marg. "That is, will give thee thanks." [381] "Car ce n'est pas que les fideles se veuillent yci souler a veoir espandre le sang humain." -- Fr. [382] "Laquelle apparoist quand il fait la vengence des outrages qu'on a faits aux siens." -- Fr. [383] "C'est a dire, de la puissance de Dieu." -- Fr.

Ps 79:1-13 . This Psalm, like the seventy-fourth, probably depicts the desolations of the Chaldeans ( Jer 52:12-24 ). It comprises the usual complaint, prayer, and promised thanks for relief. 1. (Compare Ps 74:2-7 ).

6, 7. (Compare Jer 10:25 ). Though we deserve much, do not the heathen deserve more for their violence to us ( Jer 51:3-5 ; Zec 1:14 )? The singular denotes the chief power, and the use of the plural indicates the combined confederates. called upon —or, "by" thy name —proclaimed Thy attributes and professed allegiance ( Isa 12:4 ; Ac 2:21 ).

9. for … glory of thy name [and for] thy name's sake —both mean for illustrating Thy attributes, faithfulness, power, &c. purge … sins —literally, "provide atonement for us." Deliverance from sin and suffering, for their good and God's glory, often distinguish the prayers of Old Testament saints (compare Eph 1:7 ).

12. into their bosom —The lap or folds of the dress is used by Eastern people for receiving articles. The figure denotes retaliation (compare Isa 65:6 , 7 ). They reproached God as well as His people.

“O God, the Gentiles have come into Thine inheritance” (ver. 1). Under which form of expression other things which were to come to pass, are spoken of as having been done. Nor must this be wondered at, that these words are being spoken to God. For they are not being represented to Him not knowing, by whose revelation they are foreknown; but the soul is speaking with God with that affection of godliness, of which God knoweth. One Oxf. ms. “love thou to speak with God with affection of godliness, things of which God knoweth;” al. “For what things doth not God see?” [Compare 1 Pet. i. 12, a text which floods with light the subject of inspiration.—C.]

2. “They have defiled Thy holy Temple, they have made Jerusalem for a keeping of apples.” “They have made the dead bodies of Thy servants morsels for the fowls of heaven, the fleshes of Thy saints for the beasts of the earth” (ver. 2). “They have poured forth their blood like water in the circuit of Jerusalem, and there was no one to bury them” (ver. 3). If in this prophecy any one of us shall have thought that there must be understood that laying waste of Jerusalem, which was made by Titus the Roman Emperor, when already the Lord Jesus Christ, after His Resurrection and Ascension, was being preached among the Gentiles, it doth not occur to me how that people could now have been called the inheritance of God, as not holding to Christ, whom having rejected and slain, that people became reprobate, which not even after His Resurrection would believe in Him, and even killed His Martyrs. For out of that people Israel whosoever have believed in Christ; to whom the offer of Christ was made, and in a manner the healthful and fruitful fulfilment of the promise; concerning whom even the Lord Himself saith, “I am not sent but to the sheep which have been lost of the house of Israel,” Matt. xv. 24. Rom. ix. 8. Matt. i. 16. Luke i. 5. Luke ii. 25. John i. 47. John xix. 38; Luke xxiii. 51. Matt. xxi. 9. Ps. viii. 2. Acts ii. 41, iv. 4. Acts iv. 32. Acts vii. 59. Gal. i. 22. Gen. xlix. 27. One ms. “are the inheritance.” Rom. xi. 7. 3. Furthermore herein we ought either to perceive those things which were done by other enemies, before Christ had come in the flesh: at that time when there were even the holy prophets, when the carrying away into Babylon took place, 2 Kings xxiv. 14. 2 Macc. vii. Ps. cxviii. 22. Coadunaret. mss. “might change.” Eph. ii. 14, etc. Rom. viii. 15. 4. But now in that which followeth, “they have made Jerusalem for a keeping of apples;” even the Church herself is rightly understood under this name, even the free Jerusalem our mother, Gal. iv. 26. of her that hath the husband.” Isa. liv. 1.

5. “They have made,” he saith, “the dead bodies of Thy servants morsels for the fowls of heaven, the fleshes of Thy saints for the beasts of the earth” (ver. 2). The expression, “dead bodies,” hath been repeated in “fleshes:” and the expression, “of Thy servants,” hath been repeated in, “of Thy saints.” This only hath been varied, “to the fowls of heaven, and to the beasts of the earth.” Better have they interpreted who have written “dead,” than as some have it, “mortal.” For “dead” is only said of those that have died; but mortal is a term applied even to living bodies. When then, as I have said, to their Husbandman the spirits of martyrs like apples had passed away, their dead bodies and their fleshes they set before the fowls of heaven and the beasts of the earth: as if any part of them could be lost to the resurrection, whereas out of the hidden recesses of the natural world He will renew the whole, by whom even our hairs have been numbered. Matt. x. 30.

6. “They have poured forth their blood like water,” that is, abundantly and wantonly, “in the circuit of Jerusalem” (ver. 3). If we herein understand the earthly city Jerusalem, we perceive the shedding of their blood in the circuit thereof, whom the enemy could find outside the walls. But if we understand it of that Jerusalem, concerning whom hath been said, “many more are the sons of her that was forsaken, than of her that hath the husband,” Isa. liv. 1. Isa. liv. 5. [“With a pious sacrilege a grave I stole,” Dr. Young.—C.]

7. “We have become,” he saith, “a reproach to our neighbours” (ver. 4). Therefore precious not in the sight of men, from whom this reproach was, but “precious Oxf. mss. rep. “precious.” Ps. cxvi. 15. Gal. iv. 26.

8. In the second place now giving utterance to an evident prayer, whence it may be perceived that the calling to remembrance of former affliction is not by way of information but prayer; “How long,” he saith, “O Lord, wilt Thou be angry, unto the end? shall Thy jealousy burn like fire?” (ver. 5). He is evidently asking God not to be angry unto the end, that is, that this so great oppression and tribulation and devastation may not continue even unto the end; but that He moderate His chastening, according to that which is said in another Psalm, “Thou shalt feed us with the bread of tears, and Thou shalt give us to drink of tears in measure.” Ps. lxxx. 5. Ps. lxxix. 2. word the latter sentence hath not, wherein is said, “the fleshes of Thy saints for the beasts of the earth;” but there is surely understood what the former hath, namely, “they have made.” Moreover, the anger and jealousy of God The anger and jealousy of God. Manichæus. Wisd. xii. 18. 2 Macc. vii. 1, 2, etc. Dan. iii. 21. Ps. cxviii. 18; Heb. xii. 6.

9. But that which he addeth, “Pour forth Thine anger upon the nations which have not known Thee, and upon the kingdoms which have not called upon Thy name” (ver. 6); this too is a prophecy, not a wish. Not in the imprecation of malevolence are these words spoken, but foreseen by the Spirit they are predicted: just as in the case of Judas the traitor, the evil things which were to befall him have been so prophesied as if they were wished. For in like manner as the prophet doth not command Christ, though in the imperative mood he giveth utterance to what he saith, “Gird Thou Thy sword about Thy thigh, O Most Mighty: in Thy beauty and in Thy goodliness, both go on, and prosperously proceed, and reign:” Ps. xlv. 3, 4. Luke xii. 47, 48. Ps. lxxix. 13.

10. Lastly, there followeth, “For they have eaten up Jacob, and his place they have made desolate” (ver. 7).…How we should view “the place” of Jacob, must be understood. For rather the place of Jacob may be supposed to be that city, wherein was also the Temple, whither-unto the whole of that nation for the purpose of sacrifice and worship, and to celebrate the Passover, the Lord had commanded to assemble. For if the assemblies of Christians, letted and suppressed by persecutors, has been what the Prophet would have to be understood, it would seem that he should have said, places made desolate, not place. Still we may take the singular number as put for the plural number; as dress for clothes, soldiery for soldiers, cattle for beasts: for many words are usually spoken in this manner, and not only in the mouths of vulgar speakers, but even in the eloquence of the most approved authorities. Nor to divine Scripture herself is this form of speech foreign. For even she hath put frog for frogs, locust for locusts, Ps. lxxviii. 46.

11. …He subjoineth, “Remember not our iniquities of old” (ver. 8). He saith not bygone, which might have even been recent; but “of old,” that is, coming from parents. For to such iniquities judgment, not correction, is Al. “would be.” Jas. ii. 13. 12. Therefore there followeth, “Help us, O God, our healing Salutaris. 1 Cor. i. 31. Ps. cxliii. 2. i.e., injustice. 1 John iii. 4 and v. 17. Ps. cxxx. 3.

13. But that which he addeth, “lest at any time they should say among the Gentiles, Where is their God?” (ver. 10) must be taken as rather for the Gentiles themselves. For to a bad end they come that have despaired of the true God, thinking that either He is not, or doth not help His own, and is not merciful to them. But this which followeth, “and that there may be known among the nations before our eyes the vengeance of the blood of Thy servants which hath been shed:” is either to be understood as of the time, when they believe in the true God that used to persecute His inheritance; because even that is vengeance, whereby is slain the fierce iniquity of them by the sword of the Word of God, concerning which hath been said, “Gird Thou Thy sword:” Ps. xlv. 4. Ps. cxii. 10. 14. And this indeed, as we have said, is a prophecy, not a wish.…And the Lord in the Gospel Luke xviii. 3. Rev. vi. 9. Matt. v. 44. 1 Pet. iii. 9. Rom. xii. 17. Matt. v. 45. when he seeth him punished, he is so glad that he is avenged, that he is not delighted with the justice of God, whom he loveth not, but with the misery of that man whom he hateth: and when he leaveth judgment to God, he hopeth that God will hurt more than he could hurt: and when he giveth food to his hungering enemy, and drink to him thirsty, he hath an evil-minded sense of that which is written, “For thus doing thou shalt heap coals of fire upon his head.” Rom. xii. 20. 15. But now in that which followeth, “Let there come in before Thy sight,” or, as some copies have it, “In Thy sight, the groans of the fettered:” not easily doth any one discover that the Saints were thrown into fetters by persecutors; and if this doth happen amid so great and manifold a variety of punishments, so rarely it doth happen, that it must not be believed that the prophet had chosen to allude to this especially in this verse. But, in fact, the fetters are the infirmity and the corruptibleness of the body, which do weigh down the soul. For by means of the frailty thereof, as a kind of material for certain pains and troubles, the persecutor might constrain her unto ungodliness. From these fetters the Apostle was longing to be unbound, and to be with Christ; Phil. i. 23. 1 Cor. xv. 54. Matt. xxvi. 41. 2 Cor. v. 4. Ecclus. vi. 24. Mortificatorum. Punitorum, but mss. ap. Ben. and Oxf. mortificatorum.

16. “Render,” he saith, “to our neighbours seven times so much into their bosoms” (ver. 13). Not any evil things he is wishing, but things just he is foretelling and prophesying as to come. But in the number seven, that is, in sevenfold retribution, he would have the completeness of the punishment to be perceived, for with this number fulness is wont to be signified. Whence also there is this saying for the good, “He shall receive in this world seven times as much:” Mark x. 30. On Matt xix. 29 there is a var. reading “manifold,” but not “sevenfold.” E.V. “hundred-fold.” 2 Cor. vi. 10.

O God, the Heathen are come into thine inheritance,.... The land of Canaan, divided among the children of Israel by lot and line for an inheritance, out of which the Heathen were cast, to make room for them; but now would come into it again; see Psalm 89:35, and this is called the Lord's inheritance, because he gave it as such to the people of Israel, and dwelt in it himself; and the rather this is observed as something marvellous, that he should suffer Heathens to possess his own inheritance; or the city of Jerusalem, which was the place the Lord chose to put his name in; or the temple, where he had his residence, called the mountain of his inheritance, Exodus 15:17, and into which it was always accounted a profanation for Heathens to enter; see Acts 21:28, into each of these places the Heathen came; the Chaldeans under Nebuchadnezzar; the Syrians under Antiochus, as in the Apocrypha: "Insomuch that the inhabitants of Jerusalem fled because of them: whereupon the city was made an habitation of strangers, and became strange to those that were born in her; and her own children left her.'' (1 Maccabees 1:38) "Now Jerusalem lay void as a wilderness, there was none of her children that went in or out: the sanctuary also was trodden down, and aliens kept the strong hold; the heathen had their habitation in that place; and joy was taken from Jacob, and the pipe with the harp ceased.'' (1 Maccabees 3:45) the Romans under Pompey, Vespasian, and Titus; and the Papists have since entered among the people of God, who are his heritage or inheritance, and have lorded it over them, and made havoc of them, and who are called Heathens and Gentiles, Psalm 10:16, thy holy temple have they defiled: this was done in the times of Antiochus, by entering into it, taking away the holy vessels out of it, shedding innocent blood in it, and setting up the abomination of desolation on the altar, and sacrificing to it, as in the Apocrypha: "Every bridegroom took up lamentation, and she that sat in the marriage chamber was in heaviness,'' (1 Maccabees 1:27) "Thus they shed innocent blood on every side of the sanctuary, and defiled it:'' (1 Maccabees 1:37) "And pollute the sanctuary and holy people:'' (1 Maccabees 1:46) "And whosoever was found with any the book of the testament, or if any committed to the law, the king's commandment was, that they should put him to death.'' (1 Maccabees 1:57) "For thy sanctuary is trodden down and profaned, and thy priests are in heaviness, and brought low.'' (1 Maccabees 3:51) "And they called upon the Lord, that he would look upon the people that was trodden down of all; and also pity the temple profaned of ungodly men;'' (2 Maccabees 8:2) and by burning it in the times of Nebuchadnezzar and Titus; see Psalm 74:7, and the church, which is the holy temple of God, has been defiled by antichrist sitting in it, and showing himself there as if he was God, by his dreadful blasphemies, idolatrous worship, and false doctrines, 2 Thessalonians 2:4, they have laid Jerusalem on heaps; the walls and buildings being pulled down, and made a heap of stones and rubbish: in the times of Antiochus and of the Maccabees, it was set on fire, and the houses and the walls pulled down on every side, and was greatly defaced, and threatened to be laid level with the ground, as in the Apocrypha: "And when he had taken the spoils of the city, he set it on fire, and pulled down the houses and walls thereof on every side.'' (1 Maccabees 1:31) "And that he would have compassion upon the city, sore defaced, and ready to be made even with the ground; and hear the blood that cried unto him,'' (2 Maccabees 8:3) "That the holy city (to the which he was going in haste to lay it even with the ground, and to make it a common buryingplace,) he would set at liberty:'' (2 Maccabees 9:14) and this was thoroughly done in the times of Nebuchadnezzar and Titus, when the city was broke up and burnt with fire, and laid utterly desolate; so the Targum renders the word for "desolation"; it sometimes signifies a grave; see Job 30:24, and the sense may be here, that the city of Jerusalem was made graves to many; and multitudes were buried under the ruins of it. Aben Ezra interprets it, low places which were dug to find hidden things; the Septuagint translate it "a watch", or cottage "for apple orchards", and so the versions that follow it; signifying to what a low condition the city was reduced. Jarchi and Kimchi interpret the word as we do, "heaps": this, as it is true of Jerusalem, which has been trodden under foot by the Gentiles, and remains so to this day, Luke 21:24, so likewise of mystical Jerusalem, the holy city, given to the Gentiles or Papists, to be trodden down for the space of forty and two months, the exact time of the reign of antichrist, Revelation 11:2.

The dead bodies of thy servants have they given to be meat unto the fowls of the heaven,.... For such there were, both at the time of the Babylonish captivity, and in the times of Antiochus, who were good men, and served the Lord, and yet suffered in the common calamity. Nicanor, a general of Demetrius, in the time of the Maccabees, seems to have been guilty of such a fact as this, since, when he was slain, his tongue was given in pieces to the fowls, and the reward of his madness was hung up before the temple, as in the Apocrypha: "And when he had cut out the tongue of that ungodly Nicanor, he commanded that they should give it by pieces unto the fowls, and hang up the reward of his madness before the temple.'' (2 Maccabees 15:33) the flesh of thy saints unto the beasts of the earth; this clause and the following verse are applied to a case in the times of the Maccabees, when sixty men of the Assideans were slain, religious, devout, and holy men, so called from the very word here translated "saints"; "Now the Assideans were the first among the children of Israel that sought peace of them:'' (1 Maccabees 7:13) "The flesh of thy saints have they cast out, and their blood have they shed round about Jerusalem, and there was none to bury them.'' (1 Maccabees 7:17)

Their blood have they shed like water round about Jerusalem,.... Without any concern of mind, or remorse of conscience; without any fear of God or man; as if it had been so much water only; and this they shed in great abundance: from the Apocrypha: "And when he had taken all away, he went into his own land, having made a great massacre, and spoken very proudly.'' (1 Maccabees 1:24) "And spake peaceable words unto them, but all was deceit: for when they had given him credence, he fell suddenly upon the city, and smote it very sore, and destroyed much people of Israel.'' (1 Maccabees 1:30) "Thus they shed innocent blood on every side of the sanctuary, and defiled it:'' (1 Maccabees 1:37) "So they rose up against them in battle on the sabbath, and they slew them, with their wives and children and their cattle, to the number of a thousand people.'' (1 Maccabees 2:38) in like manner the blood of the saints has been shed by the antichristian beast of Rome, for which he and his followers will be righteously retaliated, Revelation 17:6. and there was none to bury them: either the number of the slain was so great, that there were not left enough to bury the dead, or they that did remain were not suffered to do it; this will be the case of the two witnesses, when slain, Revelation 11:7.

We are become a reproach to our neighbours,.... That is, those that remained; so the Jews were to the Edomites, especially at the time of the Babylonish captivity, Psalm 137:7, a scorn and derision to them that are round about us; as the Christians in all ages have been to the men of the world, and especially will be insulted and triumphed over when the witnesses are slain, Revelation 11:10.

How long, Lord, wilt thou be angry? for ever?.... That is, how long wilt thou be angry? shall it be for ever? see Psalm 85:4, for though what was done, or to be done, as before related, was or will be done by the enemies of the Lord's people, yet by his permission, and as a token of his anger and displeasure against them: at least it might be so understood, both by them and by their enemies; and hence this expostulation, shall thy jealousy burn like fire? so jealousy does; its coals are coals of fire, Sol 8:6, there were, at the times referred to, such among the people, who did evil things, and provoked the Lord to jealousy and wrath: see the Apocrypha: "And there was very great wrath upon Israel.'' (1 Maccabees 1:64) "When this was done, and they had made a common supplication, they besought the merciful Lord to be reconciled with his servants for ever.'' (2 Maccabees 8:29)

Pour out thy wrath upon the Heathen that have not known thee,.... Who had poured out the blood of the saints like water, and therefore it was a righteous thing with God to pour out the cup of wrath in his hands, and cause them to drink the dregs of it: these words, though they are in the form of an imprecation, yet regard not private revenge, but public justice, and the honour of God; and, besides, may be considered as a prophecy of what would be, and particularly of God's pouring out the vials of his wrath on the antichristian states; who, though they profess Christianity, are no other than Heathens, and have no spiritual and serious knowledge of Christ: and upon the kingdoms that have not called upon thy name; but upon their idols of gold, silver, brass, and stone, on the Virgin Mary, angels, and saints departed; for these, besides the kingdoms of Babylon, Syria, and Rome Pagan, are the kingdoms of the ten kings, that gave their kingdoms to the beast, and committed fornication, i.e. idolatry, with the whore of Rome; see Revelation 17:2, these words are referred to in Jeremiah 10:25 and also the following.

For they have devoured Jacob,.... The posterity of Jacob, the people of the Jews, typical of the church of God, made havoc of by the Romish antichrist: and laid waste his dwelling place; both Jerusalem and the temple, which was done both by the Chaldeans and the Romans, and also in the times of Antiochus; see the Apocrypha: "38 Insomuch that the inhabitants of Jerusalem fled because of them: whereupon the city was made an habitation of strangers, and became strange to those that were born in her; and her own children left her. 39 Her sanctuary was laid waste like a wilderness, her feasts were turned into mourning, her sabbaths into reproach her honour into contempt.'' (1 Maccabees 1) "4 In his acts he was like a lion, and like a lion's whelp roaring for his prey. 5 For He pursued the wicked, and sought them out, and burnt up those that vexed his people.'' (1 Maccabees 3) which were types of the Gospel church made desolate by the Papists: the word (d) used signifies a sheepcote, the dwelling place of those sheep that are troubled by the beast of Rome. (d) "caulam ejus", Michaelis.

O remember not against us former iniquities,.... Or, "our ancient iniquities", as the Septuagint; the most ancient sin of all is that of our first parents, in which we are involved, and by which we are made sinners; and for which judgment comes upon all men; and from thence flows the corruption of nature, or that original sin of our nature in which we are all conceived and born, and so are transgressors from the womb; or iniquities of former times, of our youth, as Kimchi, sins done of old, committed long ago, in the youthful age, see Psalm 25:7, or the sins of former persons, of our fathers, as Aben Ezra, which the Lord visits sometimes upon the children: some think reference is had to the sin of their forefathers in making and worshipping the golden calf; the Jews (e) have a saying, that there is no punishment happens to Israel, but there is an ounce in it for the sin of the calf; their meaning is, that this is always remembered and visited, according to Exodus 32:34, the phrase may take in all the sins of former persons, their ancestors, and of former times, from age to age, they had continued in, which had brought ruin upon them; and all their own sins, of nature and of youth, all past ones, to the present time: and it is desired that God would not "remember these against them"; that is, that he would not chastise or punish them for them, but that he would pardon them; for forgiveness of sin is sometimes expressed by a non-remembrance of it, Isaiah 43:25, or that he would not "remember unto" (f) them; that is, put them in mind of them, lay them home and heavy upon their consciences, charge them with the guilt of them, and demand satisfaction for them; which is causing them to possess the sins of their youth, or former ones, Job 13:26, let thy tender mercies speedily prevent us; the mercy of God is rich, plenteous, and abundant; many are the acts, and manifold the instances of it; and there is a heart of compassion, and a tenderness expressed in it; and which is free, and comes before the merits of men, goes before them, and is not caused by them; and the phrase denotes the early and timely application of it, the case being desperate, and requiring haste, and the danger such that nothing but mercy could prevent; and indeed it is mercy that prevents both our temporal and eternal ruin. The reason given for this request is, for we are brought very low; sin brings men into a low estate, and only the grace and mercy of God can raise them up, and that exalts to an high estate; or are become very "weak" (g) and helpless; sin strips men of their strength, leaves them without any, and incapable of helping themselves out of that estate into which it has brought them: or are quite "exhausted" (h) and dried up, no good thing in them, no comfort left them; but are poor, and wretched, and miserable. (e) T Hieros. Taanioth, fol. 68. 3.((f) "ne memineris nobis", Montanus, Michaelis; so Cocceius. (g) "attenuati", Pagninus, Montanus, Tigurine version, Vatablus, Musculus, Junius & Tremellius, Piscator. (h) "Exhausti", Gejerus, Michaelis.

Help us, O God of our salvation, for the glory of thy name,.... Help us out of the troubles in which we are; enable us to bear them with patience, and without murmuring, while it is thy pleasure to continue them; assist us against our powerful enemies, and strengthen us to do our duty; afford us more grace, and fresh supplies of it in our time of need: the arguments enforcing these petitions are, because God is "the God of salvation", to whom it belongs, of whom it is, and of him only to be expected; he is the sole author and giver of it; and because to help and save is for the glory of his name, which is great in the salvation of his people: and deliver us; out of the hands of all our enemies, and out of all our afflictions, and out of this low estate in which we are: and purge away our sins for thy name's sake; which were the cause of all calamities and distress, and which can only be purged away by the blood and sacrifice of Christ, Hebrews 1:3, the word signifies to "expiate" (i) sin, or atone for it; which was the work and business of Christ our High Priest, who has made reconciliation for sin, finished, made an end of it, and put it away by the oblation of himself, for the sake of which God is propitious; and so the words may be rendered, "be propitious to our sins" (k): or merciful to our unrighteousnesses, for the sake of Christ the great propitiation; or through the propitiatory sacrifice to be offered up by him; or, in other words, "cover our sins" (l); which is also the sense of the phrase, that they may be seen no more; pardon and forgive them for Christ's sake; see Psalm 32:1. (i) "expiationem fac", Junius & Tremellius, Piscator, Michaelis. (k) "Propitiare", Pagninus, Montanus; "propitius esto", V. L. Musculus; so Tigurine version. (l) metaph. "texit", Amama.

Wherefore should the Heathen say, where is their God?.... They boast of, and put their confidence in, and expect salvation from? he does not appear for them, he is not with them; he has forsaken them, and will not help them; than which nothing can be more afflicting and distressing to the Lord's people; see Psalm 42:3, let him be known among the Heathen in our sight; in his holiness and justice, as a God of power, and to whom vengeance belongs; let him be known by his judgments executed upon the Heathen, openly and publicly in our sight, and in the view of the whole world; see Psalm 9:16, so it follows, by the revenging of the blood of thy servants, which is shed; as in Psalm 79:3, which blood God will revenge according to the request of his people, and give them blood to drink by way of retaliation; by which means his vindictive justice will be known, and it will be seen where the God of his people is, that he is with them, and maintains their cause; see Revelation 6:9. The words may be rendered in connection with the preceding clause thus; "let it be known among the Heathen in our sight, even the revenging of the blood of thy servants which is shed"; though Kimchi supplies the words as we do, "by a revenging", &c.

Let the sighing of the prisoner come before thee,.... Such as were so in a literal or spiritual sense; and the sighs and groans of such are not hid from the Lord; they come up into his ears as did the sighing and groaning of the children of Israel when in Egypt, Exodus 2:23, according to the greatness of thy power, preserve thou those that are appointed to die; not by the Lord, as all men are, but by men; who are under a sentence of condemnation, who are ready to die, being appointed to destruction, Proverbs 31:6, or are in danger of death, as Jarchi observes; the phrase is used in Talmudic writings; whose lives are exposed to danger, who are killed all the day long, and are accounted as sheep for the slaughter, Psalm 44:22, these it is desired the Lord would keep from dying, or cause them to remain in life; or not suffer their lives to be taken away from them, which he was able to do through "the greatness of his power"; though these words according to the accents belong to the preceding clause. The Targum, and so Jarchi, and other Jewish writers, render the words, "loose thou those", &c. mention being made before of prisoners, or of persons bound.

And render unto our neighbours seven fold into their bosom, Not seven fold for one, as the Targum paraphrases it, or a seven fold punishment for one sin; but that he would recompense their sins, or punish for them, and take vengeance on them, largely, abundantly, though not beyond measure, or exceeding the rules of justice; see Genesis 4:15, the reproach with which they have reproached thee, O Lord; by denying his being, or calling in question his perfections of power, truth, and goodness, to help his people; speaking ill of his providence, despising his word and ordinances, and even reproaching his people in reproaching him, Psalm 89:50, and this is what a righteous recompence is desired for; see Lamentations 3:64.

So we thy people, and sheep of thy pasture,.... Who were the people of God, not by creation and providence only, as all men are, being his creatures, and provided for by him; but by special choice, and by covenant grace: and "the sheep of his pasture"; whom he feeds as a shepherd does his flock, provides good pasture for them, and leads them into it: will give thee thanks for ever, we will show forth thy praise to all generations: the above petitions being answered and fulfilled; the work of praise is acceptable unto God, what he is well pleased with, being glorified thereby; and is what becomes his people to do, and which they are formed for, and that for evermore, as long as they live in this world, and to all eternity in another; and who will and do take care that the wonders of divine grace and providence be transmitted and told to their posterity in succeeding ages, that so thanks may be given him, and his praise shown forth in one generation after another.

2, 3. (Compare Jer 15:3 ; 16:4 ).

4. (Compare Ps 44:13 ; Jer 42:18 ; La 2:15 ).

5. How long —( Ps 13:1 ). be angry —( Ps 74:1-10 ). jealousy burn —( De 29:20 ).

8. former iniquities —literally, "iniquities of former times." prevent us —literally, "meet us," as in Ps 21:3 .

10. This ground of pleading often used ( Ex 32:12 ; Nu 14:13-16 ). blood … shed —( Ps 79:3 ).

11. prisoner —the whole captive people. power —literally, "arm" ( Ps 10:15 ).

13. sheep … pasture —(Compare Ps 74:1 ; 78:70 ).