المزامير ٧٩:٥

Out of the plaintive question how long? and whether endlessly God would be angry and cause His jealousy to continue to burn like a fire (Deu 32:22), grows up the prayer (Psa 79:6) that He would turn His anger against the heathen who are estranged from the hostile towards Him, and of whom He is now making use as a rod of anger against His people. The taking over of Psa 79:6-7 from Jer 10:25 is not betrayed by the looseness of the connection of thought; but in themselves these four lines sound much more original in Jeremiah, and the style is exactly that of this prophet, cf. Jer 6:11; Jer 2:3, and frequently, Psa 49:20. The אל, instead of על, which follows שׁפך is incorrect; the singular אכל gathers all up as in one mass, as in Isa 5:26; Isa 17:13. The fact that such power over Israel is given to the heathen world has its ground in the sins of Israel. From Psa 79:8 it may be inferred that the apostasy which raged earlier is now checked. ראשׁנים is not an adjective (Job 31:28; Isa 59:2), which would have been expressed by עונותינו חראשׁנים, but a genitive: the iniquities of the forefathers (Lev 26:14, cf. Psa 39:1-13). On Psa 79:8 of Jdg 6:6. As is evident from Psa 79:9, the poet does not mean that the present generation, itself guiltless, has to expiate the guilt of the fathers (on the contrary, Deu 24:16; Kg2 14:6; Eze 18:20); he prays as one of those who have turned away from the sins of the fathers, and who can now no longer consider themselves as placed under wrath, but under sin-pardoning and redeeming grace.

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.

79:5-8 The intensity of God’s judgment surprises the people; they cry out in despair for compassion, forgiveness, and relief. Verses 6-7 are repeated almost verbatim in Jer 10:25.