Pour out Your wrath on the nations that do not acknowledge You, on the kingdoms that refuse to call on Your name, Sermons
The gravest difficulties in treating the Book of Psalms concern the entire psalms, and the passages in the psalms, which seem to be invocations of wrath on personal enemies. This is reasonably felt to be wholly contrary to the spirit of Christianity. It is not, however, usually noticed, that it is a hopeful sign for a man to speak his bad feelings out to God. He will do mischief if he speaks them out to his fellow men. He will do no mischief if he speaks them out to God. Before him the man will soon grow calm, and begin to think more kindly. Illustrate by the relief it is, when we feel very strongly about a matter, to speak out quite freely to some one who, we are sure, will not make mischief of it. We feel better when we have got it out. The psalmists were wise in this - that when they felt disagreeably towards their fellows, they told God, and not their fellows. It is also pointed out that most, if not all, the imprecatory psalms represent official rather than personal feelings; and a king or governor may pray against the national enemies, as Hezekiah might properly pray against the Assyrians. From a person acting officially, we presume that the element of temper is excluded. The mischief done by the invaders was distinctly national - the desecration of the temple, the reduction of the city to a heap of ruins, the exposure of the dead, the captivity of multitudes. Prayer for the turning of God's judgments on the nation's enemies could not be regarded as improper, seeing that exactly this God had done over and over again, notably in the case of Sennacherib. What God would do it could not be wrong to pray him to do. And seeing God says, "Avenge not yourselves;" "Vengeance is mine, I will repay, saith the Lord;" it may even be regarded as an act of virtue and piety to restrain our vengeance, and commit our vindications unto the Lord. He who prays against his enemies will not take upon himself his own vindications. The following thoughts may be opened and illustrated. I. We had better pray against our enemies than fight against them. II. When we pray we commit all the times and ways of judgment on them to the infinitely wise and gracious Lord. In even this prayer we should say, "Nevertheless, not as I will, but as thou wilt." III. If we pray about persons, we soon begin to change our feelings towards them. IV. But it is the height to which Christian principle raises us, when we pray for our enemies rather than against them. The older religion prayed for vengeance on them, the newer religion prays for mercy towards them. "If thine enemy hunger, feed him: if he thirst, give him drink." - R.T. We will show forth Thy praise to all generations. Dr. Parkhurst says he loves to think that every man is sent. into the world with something to tell. "That is what makes of any man a prophet, being filled with a story too big for his own soul to house," a story he cannot, dare not, keep to himself. This truth God has given you to utter makes you a witness. You may be a false witness, and no witness is more than he who says nothing; or you may be a true and faithful witness, testifying to the best you know by your face and hands, your smiles and deeds and words. That is a startling thought of Andrew Murray's: "God does not ask us to hide Christ away in our impure hearts." Christ gives Himself to us constantly, but in order that we may as constantly give Him to others. Truth is like the water pressed upon the foul garments, that cleanses them if it is forced out again, but rots them all the more if it is allowed to remain. So is the religion that we selfishly cherish unexpressed. Indeed, is there a worse form of selfishness than that? (). Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock. Homilist. I. As A SHEPHERD (ver. 1). 1. His flock indicated. "Joseph" may stand for all Israel, and Israel as an illustration of the moral condition of men everywhere. (1)Rebellious.(2)Discontented.(3)Pursuing a perilous journey.2. His dwelling-place described. Dwelt in symbol on mercy-seat. Now, God is in Christ, reconciling the world. 3. His interposition invoked (ver. 2). (1)The end. "Save us."(2)The means. Divine strength Divine turning. Divine favour.II. As A CHARACTER (ver. 4). God's chastisements are — 1. Always deserved. 2. Often very painful. Physical anguish, moral distress, social bereavement, disappointment, persecution. 3. They sometimes stimulate prayer. However great our afflictions, if they but. send us in prayer to God, they are blessings in disguise. III. As A CULTIVATOR (vers. 8-13). 1. The work He does.(1) He prepares the soil. There is only one moral soil in the universe in which dead souls can be quickened and be rightly developed, and that is the Gospel of Christ. Souls are seeds.(2) He deposit the seed. God alone can bring the soul into the soil of Gospel truth and root it there.(3) He trains the plant. "The hills were covered with the shadow of it." The Jewish people became a grand nation under His training. So do human souls become under His spiritual training. 2. The evil He permits. "Why hast thou then broken down her hedges?" etc. He did not do it by His direct agency, only by permission. He could have prevented it. He could have crushed the invaders. But He did not. For wise and beneficent purposes, He permitted it. So it is in the department of spiritual culture. He permits evils. IV. As THE RESTORER (vers. 14-19). 1. He restores by special visitation. "Look down from heaven," etc. Dead souls are restored to life because God visits the world. "He bowed the heavens and came down." He appeared in Christ. 2. He restores from apparently the most hopeless condition (ver. 16). "There is nothing too hard for the Lord." "He is able of these stones to raise up children," etc. "Can these dry bones live?" you say. Yes, they can. 3. He restores by quickening the soul into devotion (ver. 18). () Homilist. I. HERE HE IS PRESENTED IN HIS RELATIVE CHARACTER. He is a "Shepherd." As a Shepherd He has universal knowledge, self-sacrificing love, and almighty power.II. HERE HE IS PRESENTED IN HIS RELATIVE AGENCY. "Thou that leadest Joseph like a flock." He leads us now by the dictates of moral reason, the events of His providence, the revelations of His book, and the influence of His Spirit. (1)The insufficiency of human reason.(2)The free agency of man; — He "leads," not drives.(3)The considerateness of His compassion.III. HERE HE IS PRESENTED IN HIS RELATIVE POSTURE. "Thou that dwellest between the cherubims, shine forth." Man, from his nature, requires a place for his God — some point in space where he may meet Him. Under the old dispensation this want was met by His appearing in the Shekinah over the mercy-seat. In the new it is met in Christ, of which the old manifestation was but the symbol. Christ is the "Mercy Seat " where man meets his God. IV. HERE HE IS PRESENTED IN HIS RELATIVE LIGHT, "Shine forth." We want Him to shine forth upon us through Christ. () Thou that dwellest between the cherubims, shine forth The prayer in the text may be offered —1. When we are seeking the pardon of our offences, — when our hearts are stricken with conviction, — when we understand and feel that it is an evil thing to sin against God. 2. When we are oppressed by spiritual adversaries. 3. When commending particular efforts for the advancement of the Saviour's kingdom to the Divine regard. 4. When we contemplate the general condition and wants of mankind. () I. THE CHARACTER OF GOD represented by this phrase.1. A God of glory. 2. A God of holiness and justice. 3. A God of mercy, full of love and goodness. 4. A God of condescending intercourse. God might be approached with safety and success as He sat upon the mercy-seat sprinkled with blood (Exodus 29:43-46). II. THE IMPORT OF THE PRAYER IN THE TEXT. "Thou that dwellest between the cherubims, shine forth," smile upon us with Thy heavenly favour; cast away all our transgressions from Thy sight; break in upon our darkened souls with the light of Thy truth, and cause us to see and know the truth with enlightened understandings; chase away with Thy bright beamings the gloom of sin and unbelief; and let Thy peace "which passeth all understanding," and the "joy of the Holy Ghost," dwell within us, to be our portion at all times. Guide us by Thy unerring counsel here, and receive us to Thy eternal glory hereafter. () Special reference is probably made to the Shekinah. God under the Old Testament was manifesting His presence in a cloud of dazzling light. The name, therefore, by which He was known was the Brilliant or Shining One. It was long supposed that God etymologically meant good. God, good — they were believed to be one and the same word. But further investigation seems to point out that the English God, the Latin Deus, the Greek Theos, the Welsh Duw — all come from an old Aryan root signifying "to shine." Men thought of God, and to what could they compare Him? To nothing else than the shining splendour of the light. God is light, God means the "Shining One."()
People Asaph, Jacob, PsalmistPlaces JerusalemTopics Acknowledge, Anger, Fury, Heathen, Kingdoms, Nations, Pour, Prayer, WrathOutline 1. The psalmist complains of the desolation of Jerusalem
8. He prays for deliverance
13. and promises thankfulness
Dictionary of Bible Themes Psalm 79:6 5367 kingdoms
6183 ignorance, of God
8620 prayer, practicalities
8640 calling upon God Psalm 79:5-6 5790 anger, divine Psalm 79:6-7 5339 home Library The Attack on the Scriptures
[Illustration: (drop cap B) A Greek Warrior] But troubled times came again to Jerusalem. The great empires of Babylon and Assyria had passed away for ever, exactly as the prophets of Israel had foretold; but new powers had arisen in the world, and the great nations fought together so constantly that all the smaller countries, and with them the Kingdom of Judah, changed hands very often. At last Alexander the Great managed to make himself master of all the countries of the then-known world. Alexander …
Mildred Duff—The Bible in its MakingHow they are to be Admonished who Lament Sins of Deed, and those who Lament Only Sins of Thought.
(Admonition 30.) Differently to be admonished are those who deplore sins of deed, and those who deplore sins of thought. For those who deplore sins of deed are to be admonished that perfected lamentations should wash out consummated evils, lest they be bound by a greater debt of perpetrated deed than they pay in tears of satisfaction for it. For it is written, He hath given us drink in tears by measure (Ps. lxxix. 6): which means that each person's soul should in its penitence drink the tears …
Leo the Great—Writings of Leo the Great Period ii. The Church from the Permanent Division of the Empire Until the Collapse of the Western Empire and the First Schism Between the East and the West, or Until About A. D. 500
In the second period of the history of the Church under the Christian Empire, the Church, although existing in two divisions of the Empire and experiencing very different political fortunes, may still be regarded as forming a whole. The theological controversies distracting the Church, although different in the two halves of the Graeco-Roman world, were felt to some extent in both divisions of the Empire and not merely in the one in which they were principally fought out; and in the condemnation …
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament A Summary of the Christian Life. Of Self-Denial.
The divisions of the chapter are,--I. The rule which permits us not to go astray in the study of righteousness, requires two things, viz., that man, abandoning his own will, devote himself entirely to the service of God; whence it follows, that we must seek not our own things, but the things of God, sec. 1, 2. II. A description of this renovation or Christian life taken from the Epistle to Titus, and accurately explained under certain special heads, sec. 3 to end. 1. ALTHOUGH the Law of God contains …
Archpriest John Iliytch Sergieff—On the Christian Life Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 79:6 NIV
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