Exegetical and Hermeneutical Commentary of Psalms 79:8
O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.
8. Remember not against us the iniquities of our forefathers (R.V.). For these sins Israel in the Exile knew that it was suffering (Lam 5:7), in accordance with the warnings of the law (Exo 20:5). For the phrase cp. Jer 11:10. But the next verse shews that the Psalmist does not claim that his own generation is innocent. Cp. Lev 26:39-40.
prevent us ] Come to meet us. See on Psa 59:10. It is an appeal to the fundamental revelation of God as a merciful God (Exo 34:6).
Fuente: The Cambridge Bible for Schools and Colleges
O remember not against us forrmer iniquities – Margin, The iniquities of them that were before us. The Hebrew may mean either former times, or former generations. The allusion, however, is substantially the same. It is not their own iniquities which are particularly referred to, but the iniquity of the nation as committed in former times; and the prayer is, that God would not visit them with the results of the sins of former generations, though their own ancestors. The language is derived from the idea so constantly affirmed in the Scripture, and so often illustrated in fact, that the effects of sin pass over from one generation to the next, and involve it in calamity. See Exo 20:5; Exo 34:7; Lev 20:5; Lev 26:39-40; Num 14:18, Num 14:33; compare the notes at Rom 5:12, et seg.
Let thy tender mercies speedily prevent us – literally, Hasten; let thy tender mercies anticipate us. The word prevent here, as elsewhere in the Scriptures, does not mean to hinder, as with us, but to go before; to anticipate. See Job 3:12, note; Psa 17:13, note; Psa 21:3, note; Isa 21:14, note; Mat 17:25, note; 1Th 4:15, note. The prayer here is, that God, in his tender mercy or compassion, would anticipate their ruin; would interpose before matters had gone so far as to make their destruction inevitable.
For we are brought very low – The idea in the original word is that of being pendulous, or hanging down – as vines do, or as anything does that is wilted, or withered, or as the hands do when one is weak, faint, or sick. Then it refers to a failure or exhaustion of strength; and the idea here is that their strength as a nation was exhausted.
Fuente: Albert Barnes’ Notes on the Bible
Psa 79:8
O remember not against us former iniquities.
The hereditary principle in Gods moral government of mankind
The proper translation of this would be, Remember not to us the iniquities of former men. The text recognizes the fact that men suffer for the iniquities of their fathers and their forefathers. This is an undoubted fact. We may just state five practical purposes which this principle of the Divine government serves to answer.
I. It serves to show the right which every philanthropist has to protest against the sins of individuals. If evil is handed down from sire to son, the sinner has no right to say, How does my sin concern you? To such we may say, You have no right to do that which injures your brethren; and, in the name of humanity, every man has a right to protest against your sine and to endeavour to restrain you by all moral means from their commission.
II. It serves to show the solemn responsibility of the parental character. As our dispositions will be reproduced, and our deeds re-transacted, our actions will vibrate on the hearts of unborn men and women. Man lives, thinks, and throbs in the life of posterity.
III. It serves to show that the best way to elevate the race is to train the young. As one generation so forms another, the best way to serve the whole race is to make a generation, physically, intellectually, and morally, what it ought to be. But there is no chance of thus forming a generation, except in the first stages of its life. Concentrate your efforts on the young.
IV. It serves to throw some light upon what is called original sin.
V. It serves to indicate the philosophy of Christs incarnation. To destroy sin in the flesh. To do this, not merely in theories, books, or speech, but in actual human life, is the grand condition of the worlds salvation. But inasmuch as sin, by this hereditary principle, is transmitted through physical relationship and social influences, it seems necessary that He who would destroy it, should become a link in the great chain of humanity, identify Himself with the race, and originate the counteracting influences of truth and righteousness. Hence the worlds great Deliverer became the Son of Man. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. Remember not against us former iniquities] Visit us not for the sins of our forefathers.
Speedily prevent us] Let them go before us, and turn us out of the path of destruction; for there is no help for us but in thee.
We are brought very low.] Literally, “We are greatly thinned.” Few of us remain.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Former iniquities; the sins committed by our forefathers, and by us, who have filled up the measure of their sins, for which we confess thou hast most righteously brought this desolating judgment upon us.
Thy tender mercies; upon which all our confidence is fixed; for merit and righteousness we have none. See Dan 9:7,9.
Prevent us; prevent our utter extirpation, which we have deserved, and have great reason to expect.
Brought very low; past the hopes of all human help, and therefore the glory of our deliverance will be wholly thine.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. former iniquitiesliterally,”iniquities of former times.”
prevent usliterally,”meet us,” as in Ps 21:3.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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
Ps 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 Ex 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, Isa 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.
Fuente: John Gill’s Exposition of the Entire Bible
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, (Exo 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.
Fuente: Calvin’s Complete Commentary
8. Remember not against us former iniquities Make us not answerable for the sins of our forefathers, or of “former” generations; a deprecation of the judgment threatened Exo 20:5, “visiting the iniquity of the fathers upon the children,” etc. So Lev 26:39
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 79:8. O remember not against us former iniquities This may probably have an especial reference to those first sins which this people had been guilty of, after their coming out of Egypt. Such was their idolatry in respect to the golden calf, of which God tells them, In the day that I visit, I will visit this sin upon thee; i.e. this particular sin of theirs. See Exo 32:34. Accordingly, the Jews have a received maxim, that there is no visitation or punishment in Israel, in which there is not some visitation or infliction for the calf.
Fuente: Commentary on the Holy Bible by Thomas Coke
These prayers are evidently dictated by the Holy Ghost, because they are founded on God’s promises. See Isa 43:25 ; Eze 36:22 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 79:8 O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.
Ver. 8. O remember not against us former iniquities ] Or, the iniquities of them that were before us, wherewith we also are justly chargeable; the sin of the golden calf, saith the Arabic here, an ounce whereof is in all our sufferings to this day, say the Jews. Alexander slew the Branchidae, and utterly destroyed their city, because their forefathers had long before endeavoured to betray Greece into the hands of Xerxes, (Diodor. Curt. lib. 7).
Speedily prevent us
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 79:8-13
8Do not remember the iniquities of our forefathers against us;
Let Your compassion come quickly to meet us,
For we are brought very low.
9Help us, O God of our salvation, for the glory of Your name;
And deliver us and forgive our sins for Your name’s sake.
10Why should the nations say, Where is their God?
Let there be known among the nations in our sight,
Vengeance for the blood of Your servants which has been shed.
11Let the groaning of the prisoner come before You;
According to the greatness of Your power preserve those who are doomed to die.
12And return to our neighbors sevenfold into their bosom
The reproach with which they have reproached You, O Lord.
13So we Your people and the sheep of Your pasture
Will give thanks to You forever;
To all generations we will tell of Your praise.
Psa 79:8-9 Two significant issues emerge in these verses.
1. Israel’s prayer for God to remember His covenant
2. Israel’s prayer for God to not remember their continual covenant rebellion and disobedience
They base their prayers on the fact that the nations will misunderstand YHWH (cf. Psa 79:10).
These two verses have four imperatives of entreaty and two imperfects used as jussives.
1. do not remember – BDB 269, KB 269, Qal imperfect used in a jussive sense
2. come quickly – BDB 554, KB 553, Piel imperative
3. to meet us – BDB 869, KB 1068, Piel imperfect used in a jussive sense
4. help us – BDB 740, KB 810, Qal imperative
5. deliver us – BDB 664, KB 717, Hiphil imperative
6. forgive our sin – BDB 497, KB 493, Piel imperative
Psa 79:8 Line 1 is an allusion to the theological issue of the transference of sin (and/or blessing/forgiveness) to future generations. In the Ten Commandments
1. the results of sin are visited to the third and fourth generations (cf. Exo 20:5; Deu 5:9)
2. lovingkindness to many generations of those who love YHWH and keep His commandments (cf. Exo 34:7; Deu 5:10; Deu 7:9)
Both the effects of sin and mercy move through time but each is based on human choices!
Psa 79:9 O God of our salvation This phrase is a repeated title for Israel’s God (cf. Psa 18:46; Psa 24:5; Psa 25:5; Psa 27:9; Psa 65:5; Psa 85:4).
The BDB lists several ways the term salvation (BDB 447) is used in the OT.
1. feminine
a. welfare, prosperity
b. deliverance
c. salvation from external evils (i.e., Psa 78:22; Psa 80:2)
d. victory (i.e., Psa 20:5; Psa 21:1; Psa 21:5; Psa 44:4)
2. masculine
a. safety, welfare, prosperity (i.e., Psa 12:5)
b. salvation (usage here)
c. victory (i.e., Psa 20:6)
Psa 79:10-13 Notice the two kinds of people (i.e., Israelite – Gentile). The Gentiles are ignorant of YHWH and they act in inappropriate ways. Israel pleads for judgment in order that His people may
1. give thanks – BDB 392, KB 389, Hiphil imperfect
2. tell of Your praise – BDB 707, KB 765, Piel imperfect
It is shocking to see the pain of the psalmist over the fall of Jerusalem, the desecration of the temple, and the exile of the Davidic seed. However, by faith, he can still envision a future time of praise!
Psa 79:10 Where is their God? The nations ask a powerful question (cf. Psa 42:3; Psa 42:10; Psa 115:2). In Psalms 42 it is asked by other Israelites but in Psalms 115 and here, by Gentiles. Are they seeking information or ridiculing Israel’s God? The second option is obvious from the context but the first option is the ultimate purpose of God (see Special Topic: YHWH’s Eternal Redemptive Plan ).
Psa 79:11 those who are doomed to die This is a rare phrase (cf. Psa 102:20). It could refer to
1. those exiled survivors of the invasion
2. those awaiting execution
3. those kept from the temple (JPSOA footnote, cf. Psa 79:13)
Psa 79:12 sevenfold The number seven usually denotes perfection (see SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE ) but here it denotes a complete (cf. Deu 28:25; Psa 12:6; Pro 6:31) judgment (cf. Gen 4:15; Gen 4:24).
into their bosom The term bosom (BDB 300) is used in many senses in the Bible. Here it denotes the inner part of a person (cf. Psa 35:13; Jer 32:18). The psalmist is praying for a complete judgment on the Gentile invaders (i.e., Isa 65:6-7).
The reproach with which they have reproached You The noun and verb reproach or taunt (BDB 357, cf. Psa 74:10; Psa 74:18 and a similar root in Psa 74:22; Lam 3:30; Lam 3:61; Lam 5:1) is used often in Scripture. The psalmist sees an attack on Jerusalem as an attack on YHWH.
Psa 79:13 the sheep of Your pasture It is interesting that in the Psalms of Asaph this theme concludes Psalms 77, 78, , 79 (also note how Psalms 80 begins). It reflects the powerful, personal truth/imagery of Psalms 23!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is 586 B.C. the best guess at the historical setting of this Psalm?
2. Why was God angry at His people? In this Psalm who are His people?
3. Does sin move through generations?
4. How is Psa 79:10 related to God’s eternal redemptive purpose? (see Special Topic: YHWH’s Eternal Redemptive Plan ).
5. How is Psa 79:12 b related to the prayer for forgiveness and deliverance?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
iniquities. Hebrew. ‘avah. App-44.
prevent us = come to meet us. Eng. usage changed. Original sense obsolete.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 79:8
Psa 79:8
“Remember not against us the iniquities of our forefathers:
Let thy tender mercies speedily meet us;
For we are brought very low.”
“Remember not against us … iniquity of our forefathers.” It does not appear that the psalmist here intends to deny the wickedness of his own generation, for in Psa 79:9, below, he acknowledges their sins in the petition asking for their forgiveness.
As a matter of fact, it was not solely the sins of the psalmist’s generation that had brought about the calamity. It was the long established tradition of wickedness reaching back through many generations that also entered into the fact of God’s decision to liquidate the kingdom of Israel.
“Let thy … mercies speedily meet us.” See under Psa 79:5, above, for comment on this.
E.M. Zerr:
Psa 79:8. The plea of David did not deny the guilt of the former generations. He asked that they be now passed by and that the mercy of God prevent (assist or go before) them in the time of distress.
Fuente: Old and New Testaments Restoration Commentary
remember: Psa 25:7, Psa 130:3, Exo 32:34, 1Ki 17:18, Isa 64:9, Hos 8:13, Hos 9:9, Rev 18:5
former iniquities: or, the iniquities of them that were before us, Gen 15:16, Eze 2:3, Dan 9:16, Mat 23:32-36
let thy: Psa 21:3, Psa 69:16, Psa 69:17
we are: Psa 106:43, Psa 116:6, Psa 142:6, Deu 28:43
Reciprocal: Exo 20:5 – visiting 1Sa 4:2 – and they 2Sa 19:19 – remember Psa 6:4 – for Psa 59:10 – prevent Psa 85:2 – forgiven Psa 119:124 – Deal Psa 137:7 – Remember Isa 43:25 – will not Jer 44:21 – did Eze 29:16 – bringeth Dan 9:19 – thine
Fuente: The Treasury of Scripture Knowledge
GOD THE HOPE OF THE DISTRESSED
Let Thy tender mercies speedily prevent us.
Psa 79:8
I. This is a cry of distress.The conditions described are those of overwhelming national calamity. The country and the city of God are overrun and spoiled by ruthless enemies. The people have been slain and left without burial. Out of the midst of these circumstances the Psalmist prays to God for pardon, help, and deliverance. There is no present note of praise in the psalm, but there is an undertone of confidence in God. This is the quality of these old songs of the men of faith which makes them living and powerful in an age utterly different from the one in which they were written.
II. A careful perusal of this psalm will show three things as most evidently forming the deepest conviction of the singers hope.First there is the sense that all the calamity which has overtaken them is the result of their own sin. Behind this is a great idea of the power and goodness of God. These things need not have been had they been faithful, for God is strong and tender. Again, there is the passion for the glory of the Divine Name, Help us, O God of our salvation! for the glory of Thy Name: and deliver us and purge away our sins, for Thy Names sake. Wherefore should the heathen say, Where is their God? Finally, the very fact of the song is a revelation of the underlying confidence in God. In distress the heart seeks its way back to some hiding place and finds it in the Name of that God Who by suffering is dealing with them.
Illustrations
(1) How touching! Think of the prisoners of the world. The lovers of freedom in crowded Russian prisons, the poor natives of the Congo Free State in their heavy irons, the men and women that are undergoing life-sentences, the inmates of infirmaries, workhouses, hospitals, and asylums! How often do they sigh? And their sighs come up before God.
(2) This is a national psalm. In Psa 79:1, Jerusalem must mean the literal city, or the Church militant.
Fuente: Church Pulpit Commentary
Psa 79:8. Remember not against us former iniquities The sins committed by our forefathers, and by us who have filled up the measure of their sins, for which we confess thou hast most righteously brought this desolating judgment upon us. Let thy tender mercies Upon which all our confidence is fixed; for merit and righteousness we have none; see Dan 9:7; Dan 9:9. Speedily prevent us Prevent our utter extirpation, which we have deserved, and have great reason to expect; for we are brought very low Past the hopes of all human help, and therefore the glory of our deliverance will be wholly thine.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
79:8 O remember not against us {f} former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.
(f) Which we and our fathers have committed.