Psalm 79:10 Komentář

This psalm, if penned with any particular event in view, is with most probability made to refer to the destruction of Jerusalem and the temple, and the woeful havoc made of the Jewish nation by the Chaldeans under Nebuchadnezzar. It is set to the same tune, as I may say, with the Lamentations of Jeremiah, and that weeping prophet borrows two verses out of it (Psa 79:6, Psa 79:7) and makes use of them in his prayer, Jer 10:25. Some think it was penned long before by the spirit of prophecy, prepared for the use of the church in that cloudy and dark day. Others think that it was penned then by the spirit of prayer, either by a prophet named Asaph or by some other prophet for the sons of Asaph. Whatever the particular occasion was, we have here, I. A representation of the very deplorable condition that the people of God were in at this time (Psa 79:1-5). II. A petition to God for succour and relief, that their enemies might be reckoned with (Psa 79:6, Psa 79:7, Psa 79:10, Psa 79:12), that their sins might be pardoned (Psa 79:8, Psa 79:9), and that they might be delivered (Psa 79:11). III. A plea taken from the readiness of his people to praise him (Psa 79:13). In times of the church's peace and prosperity this psalm may, in the singing of it, give us occasion to bless God that we are not thus trampled on and insulted. But it is especially seasonable in a day of treading down and perplexity, for the exciting of our desires towards God and the encouragement of our faith in him as the church's patron. A psalm of Asaph.

INTRODUCTION TO PSALM 79 A Psalm of Asaph. This psalm was not written by one Asaph, who is supposed to live after the destruction of Jerusalem by the Chaldeans, or, according to some, even after the times of Antiochus, of whom there is no account, nor any certainty that there ever was such a man in those times; but by Asaph, the seer and prophet, that lived in the time of David, who, under a prophetic spirit, foresaw and foretold things that should come to pass, spoken of in this psalm: nor is it any objection that what is here said is delivered as an history of facts, since many prophecies are delivered in this way, especially those of the prophet Isaiah. The Targum is, "a song by the hands of Asaph, concerning the destruction of the house of the sanctuary (or temple), which he said by a spirit of prophecy.'' The title of the Syriac versions, "said by Asaph concerning the destruction of Jerusalem.'' The argument of the psalm is of the same kind with the Seventy Fourth. Some refer it to the times of Antiochus Epiphanes; so Theodoret; but though the temple was then defiled, Jerusalem was not utterly destroyed; and others to the destruction of the city and temple by Nebuchadnezzar; and why may it not refer to both, and even to the after destruction of both by Titus Vespasian? and may include the affliction and troubles of the Christians under Rome Pagan and Papal, and especially the latter; for Jerusalem and the temple may be understood in a mystical and spiritual sense; at least the troubles of the Jews, in the times referred to, were typical of what should befall the people of God under the New Testament, and in antichristian times.

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 Psa 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 Psa 9:16, so it follows, by the revenging of the blood of thy servants, which is shed; as in Psa 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 Rev 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.

But that which he adds, "lest at any time they should say among the Gentiles, Where is their God?" [Psalm 79:10] 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 does not help His own, and is not merciful to them. But this which follows, "and that there may be known among the nations before our eyes the vengeance of the blood of Your servants which has 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 has been said, "Gird Your sword:" or when obstinate enemies at the last are punished. For the corporal ills which they suffer in this world, they may have in common with good men. There is also another kind of vengeance; that wherein the Church's enlargement and fruitfulness in this world after so great persecutions, wherein they supposed she would utterly perish, the sinner and unbeliever and enemy sees, and is angry; "with his teeth he shall gnash, and shall pine away." For who would dare to deny that even this is a most heavy punishment? But I know not whether that which he says, "before our eyes," is taken with sufficient elegance, if by this sort of punishment we understand that which is done in the inmost recesses of the heart, and does torment even those who blandly smile at us, while by us there cannot be seen what they suffer in the inner man. But the fact, that whether in them believing their iniquity is slain, or whether the last punishment is rendered to them persevering in their naughtiness, without difficulty of doubtfulness is understood in the saying, "that there may be known before our eyes vengeance among the nations."

As for those who insult over them in their trials, and when ills befall them say, "Where is thy God?" we may ask them where their gods are when they suffer the very calamities for the sake of avoiding which they worship their gods, or maintain they ought to be worshipped; for the family of Christ is furnished with its reply: our God is everywhere present, wholly everywhere; not confined to any place. He can be present unperceived, and be absent without moving; when he exposes us to adversities, it is either to prove our perfections or correct our imperfections; and in return for our patient endurance of the sufferings of time, he reserves for us an everlasting reward. But who are you, that we should deign to speak with you even about your own gods, much less about our God, who is "to be feared above all gods? For all the gods of the nations are idols; but the Lord made the heavens."

Shoshannim--"Lilies" (see on Psa 45:1, title). Eduth--Testimony, referring to the topic as a testimony of God to His people (compare Psa 19:7). This Psalm probably relates to the captivity of the ten tribes, as the former to that of Judah. Its complaint is aggravated by the contrast of former prosperity, and the prayer for relief occurs as a refrain through the Psalm. (Psa. 80:1-19) Joseph--for Ephraim (Ch1 7:20-29; Psa 78:67; Rev 7:8), for Israel. Shepherd--(Compare Gen 49:24). leadest, &c.-- (Psa 77:20). dwellest . . . cherubim-- (Exo 25:20); the place of God's visible glory, whence He communed with the people (Heb 9:5). shine forth--appear (Psa 50:2; Psa 94:1).

This ground of pleading often used (Exo 32:12; Num 14:13-16). blood . . . shed-- (Psa 79:3).