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Commentary on Psalms 79 verses 1–5
We have here a sad complaint exhibited in the court of heaven. The world is full of complaints, and so is the church too, for it suffers, not only with it, but from it, as a lily among thorns. God is complained to; whither should children go with their grievances, but to their father, to such a father as is able and willing to help? The heathen are complained of, who, being themselves aliens from the commonwealth of Israel, were sworn enemies to it. Though they knew not God, nor owned him, yet, God having them in chain, the church very fitly appeals to him against them; for he is King of nations, to overrule them, to judge among the heathen, and King of saints, to favour and protect them.
I. They complain here of the anger of their enemies and the outrageous fury of the oppressor, exerted,
1.Against places, Psa 79:1. They did all the mischief they could, (1.) To the holy land; they invaded that, and made inroads into it: "The heathen have come into thy inheritance, to plunder that, and lay it waste." Canaan was dearer to the pious Israelites as it was God's inheritance than as it was their own, as it was the land in which God was known and his name was great rather than as it was the land in which they were bred and born and which they and their ancestors had been long in possession of. note, Injuries done to religion should grieve us more than even those done to common right, nay, to our own right. We should better bear to see our own inheritance wasted than God's inheritance. This psalmist had mentioned it in the foregoing psalm as an instance of God's great favour to Israel that he had cast out the heathen before them, Psa 78:55. But see what a change sin made; now the heathen are suffered to pour in upon them. (2.) To the holy city: They have laid Jerusalem on heaps, heaps of rubbish, such heaps as are raised over graves, so some. The inhabitants were buried in the ruins of their own houses, and their dwelling places became their sepulchres, their long homes. (3.) To the holy house. That sanctuary which God had built like high palaces, and which was thought to be established as the earth, was now laid level with the ground: They holy temple have they defiled, by entering into it and laying it waste. God's own people had defiled it by their sins, and therefore God suffered their enemies to defile it by their insolence.
2.Against persons, against the bodies of God's people; and further their malice could not reach. (1.) They were prodigal of their blood, and killed them without mercy; their eye did not spare, nor did they give any quarter (Psa 79:3): Their blood have they shed like water, wherever they met with them, round about Jerusalem, in all the avenues to the city; whoever went out or came in was waited for of the sword. Abundance of human blood was shed, so that the channels of water ran with blood. And they shed it with no more reluctancy or regret than if they had spilt so much water, little thinking that every drop of it will be reckoned for in the day when God shall make inquisition for blood. (2.) They were abusive to their dead bodies. When they had killed them they would let none bury them. Nay, those that were buried, even the dead bodies of God's servants, the flesh of his saints, whose names and memories they had a particular spite at, they dug up again, and gave them to be meat to the fowls of the heaven and to the beasts of the earth; or, at least, they left those so exposed whom they slew; they hung them in chains, which was in a particular manner grievous to the Jews to see, because God had given them an express law against this, as a barbarous thing, Deu 21:23. This inhuman usage of Christ's witnesses is foretold (Rev 11:9), and thus even the dead bodies were witnesses against their persecutors. This is mentioned (says Austin, De Civitate Dei, lib. 1 cap. 12) not as an instance of the misery of the persecuted (for the bodies of the saints shall rise in glory, however they became meat to the birds and the fowls), but of the malice of the persecutors.
3.Against their names (Psa 79:4): "We that survive have become a reproach to our neighbours; they all study to abuse us and load us with contempt, and represent us as ridiculous, or odious, or both, upbraiding us with our sins and with our sufferings, or giving the lie to our relation to God and expectations from him; so that we have become a scorn and derision to those that are round about us." If God's professing people degenerate from what themselves and their fathers were, they must expect to be told of it; and it is well if a just reproach will help to bring us to a true repentance. But it has been the lot of the gospel-Israel to be made unjustly a reproach and derision; the apostles themselves were counted as the offscouring of all things.
II. They wonder more at God's anger, Psa 79:5. This they discern in the anger of their neighbours, and this they complain most of: How long, Lord, wilt thou be angry? Shall it be for ever? This intimates that they desired no more than that God would be reconciled to them, that his anger might be turned away, and then the remainder of men's wrath would be restrained. Note, Those who desire God's favour as better than life cannot but dread and deprecate his wrath as worse than death.
Some things mentioned in the Bible are not factual; some factual things are not mentioned; some nonfactual things receive no mention there; some things are both factual and mentioned. Do you ask for my proofs here? I am ready to offer them. In the Bible, God “sleeps,” “wakes up,” “is angered,” “walks” and has a “throne of cherubim.” Yet when has God ever been subject to emotion? When do you ever hear that God is a bodily being? This is a nonfactual, mental picture. We have used names derived from human experience and applied them so far as we could, to aspects of God. His retirement from us, for reason known to himself into an almost unconcerned inactivity, is his “sleeping.” Human sleeping, after all, has the character of restful inaction. When he alters and suddenly benefits us, that is his “waking up.” Waking up puts an end to sleep, just as looking at somebody puts an end to turning away from him. We have made his punishing us, his “being angered”; for with us, punishment is born of anger. His acting in different places, we call “walking,” for walking is a transition from one place to another. His resting among the heavenly powers, making them almost his haunt, we call his “sitting” and “being enthroned”; this too is human language. The divine, in fact, rests nowhere as he rests in the saints. God’s swift motion we call “flight;” his watching over us is his “face”;12 his giving and receiving is his “hand.” In short every faculty or activity of God has given us a corresponding picture in terms of some thing bodily.
In the second place now giving utterance to an evident prayer, whence it may be perceived that the calling to remembrance of former affliction is not by way of information but prayer; "How long," he says, "O Lord, will You be angry, unto the end? Shall Your jealousy burn like fire?" [Psalm 79:5]. He is evidently asking God not to be angry unto the end, that is, that this so great oppression and tribulation and devastation may not continue even unto the end; but that He moderate His chastening, according to that which is said in another Psalm, "You shall feed us with the bread of tears, and You shall give us to drink of tears in measure." For the, "how long, O Lord, will You be angry, unto the end?" has been spoken in the same sense as if it had been said, Be not, O Lord, angry unto the end. And in that which follows, "shall Your jealousy burn like fire?" both words must be understood, both, "how long," and, "unto the end:" just as if there had been said, how long shall there burn like fire Your jealousy unto the end? For these two words must be understood in the same manner as that word which was used a little higher up, namely, "they have made." For while the former sentence has, "they have made the dead bodies of Your servants morsels for the fowls of heaven:" this word the latter sentence has not, wherein is said, "the fleshes of Your saints for the beasts of the earth;" but there is surely understood what the former has, namely, "they have made."
Moreover, the anger and jealousy of God are not emotions of God; as some do charge upon the Scriptures which they do not understand: but under the name of anger is to be understood the avenging of iniquity; under the name of jealousy, the exaction of chastity; that the soul may not despise the law of her Lord, and perish by departing in fornication from the Lord. These then in their actual operation in men's affliction are violent; but in the disposal of God they are calm, unto whom has been said, "But You, O Lord of virtues, with calmness dost judge." [Wisdom 12:18] But it is clearly enough shown by these words, that for sins these tribulations do befall men, though they be faithful: although hence may bloom the Martyrs' glory by occasion of their patience, and the yoke of discipline godly endured as the scourge of the Lord. Of this the Maccabees amid sharp tortures, of this the three men amid flames innocuous, [Daniel 3:21] of this the holy Prophets in captivity, do testify. For although paternal correction most bravely and most godly they endure, yet they do not hide the fact, that these things have befallen them for the deservings of their sins.. ..
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SUMMARY
Psalm 79:5 is a profound and piercing cry embedded within a communal lament, articulating the deep anguish of a people grappling with the devastating consequences of divine judgment. It directly confronts the Lord with a series of rhetorical questions, questioning the duration and intensity of God's righteous anger and zealous jealousy, which has manifested in severe national suffering and humiliation. This verse encapsulates the tension between God's holy wrath and the desperate hope for His covenantal mercy and intervention, serving as a desperate plea for divine intervention in a time of profound national crisis.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 79:5 employs several powerful literary devices to convey its urgent message and the psalmist's profound distress. The most prominent is Rhetorical Question, used three times ("How long, LORD?", "wilt thou be angry for ever?", "shall thy jealousy burn like fire?"). These questions are not posed to elicit information but to express profound anguish, frustration, and a desperate plea for divine intervention, while simultaneously affirming God's power and sovereignty. The repeated questioning underscores the psalmist's deep distress and the perceived prolonging of suffering. Simile is strikingly used in "shall thy jealousy burn like fire," vividly comparing God's intense zeal to the destructive and consuming nature of fire, emphasizing the severity and thoroughness of His judgment. This also borders on Metaphor, as God's jealousy is not just like fire, but is presented as having the very qualities of fire—consuming and purifying. Furthermore, there is a degree of Personification in describing "jealousy" as something that can "burn," giving an abstract attribute a dynamic, active quality that impacts the physical world.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 79:5 offers profound theological insights into the nature of God, suffering, and the relationship between divine justice and mercy. It affirms that God's anger and jealousy are not arbitrary human emotions but holy attributes, expressions of His righteous character and His unwavering commitment to His own glory and covenant. The suffering endured by Israel is understood as a consequence of this divine wrath, a just recompense for their unfaithfulness. Yet, the lament itself, with its persistent "How long?", demonstrates a deep-seated faith that God's anger is not eternal and that His ultimate disposition towards His people is one of covenant faithfulness and mercy. It highlights the biblical tension between God's punitive judgment and His redemptive purposes, often leading to a call for repentance and a renewed relationship. The psalmist's bold questioning is an act of profound faith, trusting that God hears and will eventually act to deliver His people and vindicate His name among the nations, demonstrating His sovereign control even over the darkest periods of history.
REFLECTION AND APPLICATION
Psalm 79:5 provides a vital framework for understanding and navigating seasons of profound suffering, whether personal or communal. It grants us permission to voice our deepest anguish and confusion directly to God, even to question the duration of our trials with a raw honesty that does not diminish faith but rather expresses its depth. The "How long?" is a testament to persistent hope, a belief that God is sovereign, that He hears, and that He will ultimately intervene according to His perfect timing and purpose. This verse also calls us to a sober reflection on the nature of God's righteous anger and jealousy. While we often focus on His love and mercy, understanding His holy indignation against sin helps us grasp the gravity of our own transgressions and His unwavering commitment to justice and holiness. In acknowledging that our suffering may be, in part, a consequence of divine discipline, we are called to humility and repentance, trusting that God's corrective hand is ultimately aimed at our restoration and His glory. It encourages us to cling to His covenant promises, even when His face seems hidden, knowing that His wrath is temporal and His mercies are new every morning.
Questions for Reflection
FAQ
Does God's anger truly last "for ever" as the psalmist asks?
Answer: No, the psalmist's question "wilt thou be angry for ever?" is a rhetorical expression of profound distress and a plea for the cessation of divine judgment, rather than a theological assertion that God's anger is literally unending. While God's justice is eternal, His active wrath against His repentant people is not. The Bible consistently teaches that God's anger is temporary for those who turn to Him, and His steadfast love endures forever. For instance, Psalm 30:5 famously states, "For his anger lasts only a moment, but his favor lasts a lifetime; weeping may stay for the night, but rejoicing comes in the morning." This verse, like many others, emphasizes that God's wrath is purposeful and corrective, not eternal, for His covenant people. It is a disciplinary action intended to bring about repentance and restoration, not a perpetual state of condemnation for those who seek His mercy.
CHRIST-CENTERED FULFILLMENT
Psalm 79:5, with its agonizing cry concerning God's burning anger and jealousy, finds its ultimate fulfillment and resolution in Jesus Christ. The "how long" of human suffering and divine judgment is answered decisively at the cross. God's righteous anger against sin, which burned like fire (as seen in Hebrews 12:29), was fully poured out upon His Son, Jesus, who became the propitiation for our sins (1 John 2:2). Through Christ's atoning sacrifice, the consuming fire of God's wrath was satisfied, allowing for mercy to triumph over judgment for all who believe (James 2:13). Furthermore, Jesus, as our great High Priest, continually intercedes for us before the Father, ensuring that God's anger does not burn "forever" against His redeemed people (Hebrews 7:25). The jealousy of God, His zealous passion for His own glory and for His people, is now perfectly fulfilled in the New Covenant established through Christ's blood, where believers are brought into an unbreakable, eternal relationship with Him, forever reconciled and purified by the Lamb of God (Revelation 7:14). Thus, the lament of Psalm 79:5, though born of ancient suffering, points forward to the definitive work of Christ, who absorbed God's wrath and secured everlasting peace for His people, transforming divine judgment into redemptive grace.