Psalms 79:8

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, ως προδοτας ανειλεν (Diodor. Curt. lib. 7).

Speedily prevent us] Lest they come too late; for we are at last gasp.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8. (Psa 79:8) Remember not against us the iniquities of former (generations); make haste, let thy compassions meet us, for we are reduced exceedingly. Against us, literally, as to us, respecting us, which, in this connection, must mean to our disadvantage or our condemnation. Former iniquities is scarcely a grammatical construction of the Hebrew words usually so translated. The adjective, when absolutely used, always refers to persons, and means ancestors or ancients. Personal and hereditary guilt are not exclusive but augmentative of one another. The sons merely fill up the iniquities of their fathers. The verb for hasten may be either imperative or infinitive. If the latter, it qualifies the following verb, as in the English version, let thy tender mercies speedily prevent us. For the meaning of this last verb, see above, on Psa 21:3. Reduced, weakened, brought low, both in strength and condition. See above, on Psa 40:1, where the cognate adjective is used. It was probably the verse before us that determined the position of this psalm, in close connection with Psalms 78, the great theme of which is the iniquity of former generations.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

79:8 The people’s accumulation of past sins contributed to the Exile (2 Kgs 17:7-23; 24:3-4); however, the people perished because of their own sins (Jer 31:30; Ezek 18:20).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

And stay not till we have recompensed for our sins.

Which we and our fathers have committed.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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, (Exodus 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

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).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Psa 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 Exo 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

O remember not against us former iniquities; or, the iniquities of our forefathers (so Professor Cheyne and the Revised Version); comp. Lev_26:45, "I will remember to them the covenant of their ancestors where the same word ( is used.

Let thy tender mercies speedily prevent us; or, come to meet us (Kay, Cheyne). For we are brought very low. (comp. Psa_111:6 Psa_142:6)

"Brought very low.

I THIS A CONDITION VERY COMMON. Sometimes it is through:

1. Mental distress, helplessness, sorrow, despair.

2. Or sickness of body, as Hezekiah.

3. Or outward disaster, as in this psalm.

II ITS CAUSES GENERALLY TRACEABLE:

1. To ourselves our own sin or folly.

2. To others with whom we are associated.

See this verse, where "former iniquities" mean the iniquities of people who have lived before us. Parents, ancestors. We all are members one of another, and if one suffer, all others suffer with him. Hence it may be their sin or folly rather than our own.

3. To God. He, as with Job, may see fit to let us be brought very low.

III ITS REASONS VARIOUS.

1. Punishment.

2. Discipline.

3. For the drawing of the soul nearer God.

4. For opportunity of testifying to God"s sustaining grace.

5. To teach sympathy.

IV BESET WITH PERIL. The devil loves to hit a man when he is down. Hence he assails the mind with thoughts hard, bitter, unbelieving, desperate. Shipwreck of faith and good conscience lies near at hand.

V BUT MAY BECOME THE MEANS OF GREAT SPIRITUAL ATTAINMENT. Even our Lord "learned obedience" so. S.C.

The trouble of our old sins.

Prayer book Version, "Oh remember not our old sins." Because a man cannot forget his old sins, he is very disposed to think that God cannot forget them either. And this he will do in face of the repeated assurances of God"s Word, that his forgiving includes his forgetting. Three very striking figures are used to assure us that God will not keep the memory of the sins which he has forgiven and blotted out.

1. It is as if they were thrown "behind his back.

2. It is as if they were "cast into the depths of the sea.

3. It is as if they were removed from us "far as the east is from the west." We can never really think that God will bring up against us what he has forgiven. The fear that he will only tells of the state of our own hearts. We may, therefore, consider

I THE REASONABLE USE WE MAY MAKE OF THE MEMORY OF PAST SINS. This may be applied to both national and family sins. Israel was required to keep in memory the sins of its forefathers, and prophets made it part of their work to remind Israel of those bygone iniquities. So we may be sure that some moral value lies in such memories. This much we can see: they keep us

(1) impressed with the sovereignty of Divine grace; and they bring us

(2) the safeguard of a proper fear of ourselves. In view of the sins of the past, we are plainly the monuments of Divine grace; all boasting is excluded. We can have no claim before God. He must mercifully have passed by transgression and sin in order to "clear the guilty." He loved us because he loved us, and no more can be said. Divine grace triumphed in bringing salvation to such as we were. See St. Paul"s plea: "Such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God". (1Co_6:11) And the thought of our past sins brings a worthy humbling, and a holy fear. What we have been we might fall back upon again; and we can only be kept steadfast by the sustainings of Divine grace. (comp. Psa_78:8) Nothing checks self confidence, the self-trusting that destroys dependence, like recalling our wilful past. We have fallen the thought makes us fear lest we should fall again; and forces from us the cry, "Hold thou me up, and I shall be safe.

II THE UNREASONABLE USE WE MAY MAKE OF THE MEMORY OF PAST SINS. Dwell chiefly on one point. We are always wrong, and we always act unworthily, when we think of our past sins without thinking also that they are forgiven, blotted out, put away; so far as God is concerned, done with, irrecoverable. It honours God for us to use the memory of our past sins in order to make us more watchful and humble; but it never honours God for us to worry over sins that he has forgiven, and put wholly away from him. We ought to enter into the full joy of his forgiveness. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Prevent - Prevent our utter extirpation.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Do not hold the sins of our forefathers against us

"Do not continue to remember the sins of our forefathers and punish us for them" or "Forgive us for the sins of our forefathers"

we are very low

The writer speaks of the people being weak and discouraged as if they were in a low position. AT: "we are very weak" or "we are very discouraged" (See: Metaphor)

God of our salvation

The word "salvation" can be translated with the verb "save": "God who saves us." (See: Abstract Nouns)

for the sake of the glory of your name

The word "name" is a metonym for his reputation, for what people know about him. AT: "so that people will know about your glory" (See: Metonymy)

for your name's sake

God's name here represents his whole being and the honor that he deserves. AT: "so that people will honor you" or "for your own sake" (See: Metonymy)

translationWords

sin

ancestor

mercy

God

save

glory

save

forgive

sin

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.