The Prophet confirms his prayer by this reason — that God had sufficient ground for executing his vengeance on the wicked and ungodly heathens who were alienated from him; and there is no doubt but that he had respect to the promise to which we have referred; for the Prophet knew that what had been said once to David was promised to the whole Church throughout all ages. Hence He reminds God, as it were, of the difference which he had made between domestics and foreigners; as though he had said, “O Lord, though it is right and also useful for our salvation to be chastised by thy hand, yet thou dost not indiscriminately visit with vengeance the sins of men; for thou hast promised paternally to chastise thy children: but as to aliens, thou art their judge, so that they may be wholly destroyed. Now then, O Lord, shew that this has not been said in vain; and as thou hast been pleased to adopt us as thy peculiar people, forgive us according to thy paternal kindness.” Hence we see that the Prophet did not inconsiderately pour forth his prayer into the air, but had a regard to God’s promise, and referred to that difference which God himself was pleased to make between his Church and unbelievers.

He then says, Pour forth thy wrath on the nations who know not thee: and he exaggerates what he says by adding, that Jacob had been devoured by these heathen nations as by wild beasts; as though he had said, “We have indeed sinned, O Lord; but (lost thou shew thyself to be the Judge of the world for our destruction, and yet sparest the Egyptians, the Assyrians, and the Chaldeans, who have so cruelly distressed us, yea, who have not only torn us, but have also wholly devoured us? (For he uses the word devour twice; and then he adds, They have consumed him; and lastly, His tents have they laid waste ) Since then they have so atrociously raged against thy people, are they to go unpunished, when thou castest us down, who are thine? Even had we given thee ever so great a cause for punishing us, still thine adoption should avail us; and thou mightest in the meantime execute thy judgment on the heathen nations.”

There is no doubt but that the Prophet, or whoever he was who composed the seventy-ninth Psalm, borrowed the words used here, for it is there said,

“Pour forth thy wrath on the nations who know not thee, and on the kingdoms which have not called on thy name; for they have consumed Jacob and his inheritance.” (Psalm 79:6, 7)

It may be that Jeremiah himself wrote that Psalm, after having been driven into Egypt, when that city had been destroyed. It was, however, suitable to the time when dreadful scattering had happened; for the Psalm seems to have been composed for the benefit of the miserable, and as it were of the lost Church. It is yet more probable that it was written under the tyranny of Antiochus, or at the time when the cruelty of God’s enemies raged against his people. However this may be, the author of that Psalm wished to repeat what is contained here.

It may now be asked, Whether it is right to pray for evils on the ungodly and wicked, while we are doubtful and uncertain as to their final doom. For as God has not made it known how he purposes to deal at last with them, the rule of charity ought on the contrary to turn us another way, — that we are to hope for their salvation and to pray God to forgive them: but the Prophet; consigns them only to destruction; and he speaks not according to his own private feeling, but dictates a prayer which all the faithful were to use. To this I answer, — that we are not to denounce a sentence on this or that man individually, and that our prejudging would be presumptuous, were we to consign individuals to eternal death and to pray for evil on them: but we may use this form of prayer generally with regard to the obstinate enemies of God, so as still to refer to him the certainty of the issue; and yet we are not to mix in one mass all those whom we know to be now ungodly, for this, as I have said, would be presumptuous It would then be more becoming in us to pray for the good of all and to wish their salvation, and, as far as we can, to promote it. Yet when we thus entertain love towards every individual, we may still so pray in general, that God would lay prostrate, consume, scatter, and reduce to nothing his enemies. There is then no doubt but that the Prophet here turns his own thoughts to God’s judgment, as though He had said, “Lord, it was thy work to make a distinction between domestics and aliens; it has pleased thee to adopt this people; what now remains, but that thou shouldest deal mercifully with them, inasmuch as thou sustainest towards them the character of a Father? As to the heathen nations, as they are aliens to thee and belong not to thy flock, destruction awaits them; let them therefore perish.”

Now the Prophet in thus speaking of heathen nations, does not anticipate God’s judgment so as to restrain him from doing what he pleased: but he only mentions, as I have already said, what he derived from God’s word, — that some are elected, and that others are reprobates. He infers God’s election from his vocation or his covenant; and, on the other hand, he regards all those reprobate on whom God has not been pleased to bestow the privilege of his paternal favor.

The question then is now solved: and hence it appears how it is lawful for us to pray for the destruction of the reprobate, and of those who despise God, — that our prayers ought not to anticipate God’s judgment, — and that we are not to determine as to individuals, but only remember this distinction — that God acts as a Father towards his elect, and as a judge towards the reprobate.

Pour forth then thy wrath: as he had subjected himself and the whole people to God’s chastisements, so he says, Pour forth thy wrath; that is, deal with them with strict justice; but yet moderate thy wrath towards us, lest like the deluge it should swallow us up; for the word “pour forth” conveys this meaning. By saying, on the nations which know not thee, which have not called on thy name, he uses words which ought to be carefully noticed; for we are by them taught that the beginning of religion is the knowledge of God. He then mentions the fruit or the effect, which is invocation or prayer. These two things are connected together: but we must bear in mind the order also; for God cannot be invoked, except the knowledge of him previously shines on us. Indeed all everywhere call on God; even the unbelieving commonly cry on him when urged by danger; but they do not rightly address their prayers to him, nor offer them as legitimate sacrifices. How so? How can they call on him,” says Paul, “in whom they have not believed?” Hence it is necessary, as I have said, that God himself should shew us the way before we can rightly pray: and therefore where there is no knowledge of God, there can be no way of praying to him. But when God has once given us light, then there is a way of access open to us. Invocation then is ever the fruit of faith, as it is an evidence of religion; for all who call not on God, and that seriously, prove that they have never known anything of religion. If then we desire to pray aright, we must first learn what is God’s will towards us: we must also know that we then only advance as we ought in the attainment of salvation, when we flee to God and exercise ourselves in prayer.

He lastly adds, For they have consumed Jacob, they have consumed him, they have consumed him, ²⁹²⁹     Blayney for no good reason has omitted the verb “consumed,” following the Septuagint and one MS. The Vulgate, the Syriac, and the Targum, retain the two verbs. So far is the last verb from being without meaning, as this author says, that it has an especial emphasis, it being stronger than the preceding verb, —
   24. Pour forth thine indignation on the nations, Who know not thee, and on the families, Who on thy name have not called; For they have devoured Jacob, Yea, they have devoured him and consumed him, And his habitation have they made desolate.
    — Ed. and his tents have they laid waste. Two things are to be observed here: we see how sad and miserable was the state of the Church; for he says not that the Israelites had suffered many wrongs, or had been treated violently and reproachfully, but that they had been devoured by the nations, and he repeats this twice; and then he adds, that they had been consumed, and that their tents had been laid waste. Since then we see how cruelly afflicted were God’s children formerly, let us not wonder if the Church at this day be exposed to the most grievous calamities, and let us not be frightened as though it was something new and unusual; but as the same thing happened formerly to our fathers, let us bear such trials with a submissive mind. The other thing to be observed is, — that as the Prophet was not here led to pray by the impulse of his flesh, but by the guidance of the Spirit, we may hence with certainty conclude, that though the enemies of the Church triumph at this day, and think that they have everything in their own power, while they cruelly treat the innocent, they shall at length be punished; for the Spirit who guided the tongue of the Prophet intended this form of prayer to be unto us like a promise, so that we may feel assured that the more atrociously the ungodly rage against God’s children, the heavier punishment is nigh them as the wages of their cruelty. They indeed devour, at this day, like wild beasts; but God will sooner or later put forth his hand, and shew how precious to him is the blood of his people.