Psalm 79:14 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.

"But we Your people" [Psalm 79:14], must be taken generally of all the race of godly and true Christians. "We," then, whom they thought they had power to destroy, "Your people, and the sheep of your flock:" in order that he that glories may glory in the Lord, [1 Corinthians 1:31] "will confess to You for an age." But some copies have it, "will confess to You for everlasting." Out of a Greek ambiguity this diversity has arisen. For that which the Greek has, εἰς τὸν αἰῶνα, may be interpreted both by "for everlasting," and "for an age;" but according to the context we must understand which is the better interpretation. The sense then of this passage seems to me to show, that we ought to say "for an age," that is, even unto the end of time. But the following verse after the manner of the Scriptures, and especially of the Psalms, is a repetition of the former with the order changed, putting that before which in the former case was after, and that after which in the former case was before. For whereas in the former case there had been said, "we will confess to You," instead of the same herein has been said, "We will proclaim Your praise." And so whereas in the former case there had been said, "for an age," instead of the same herein has been said, "for generation and generation." For this repetition of generation does signify perpetuity: or, as some understand it, it is because there are two generations, an old and a new....But in many places of holy Scriptures we have already made known to you that confession is also put for praise: as in this passage it is, "These words you shall say in confession, 'That the works of the Lord are very good.'" [Sirach 39:33] And especially that which the Saviour Himself says, who had not any sin at all, which by repentance to confess: "I confess to You, Father, Lord of heaven and earth, that You have hid these things from the wise and prudent, and hast revealed them to babes." [Matthew 11:25] I have said this, in order that it may be more clearly perceived how in the expression, "We will proclaim Your praise," the same has been repeated as had been said higher up, "We will confess to You."

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).