John Calvin Commentary Psalms 79:6

"Pour out thy wrath upon the nations that know thee not, And upon the kingdoms that call not upon thy name." — Psalms 79:6 (ASV)

Pour out thy fury upon the heathen, who have not known thee. This prayer is apparently inconsistent with the rule of charity; for, while we feel anxious about our own calamities and desire to be delivered from them, we ought to desire that others may be relieved as well as ourselves.

It would seem, therefore, that the faithful are to be blamed for wishing here for the destruction of unbelievers, for whose salvation they ought rather to have been concerned.

But we should remember what I have stated previously: that the person who would offer up such a prayer as this in a right manner must be under the influence of zeal for the public welfare. He must ensure that personal wrongs do not stir up his sinful desires or allow him to be carried away by rage against his enemies. Instead, forgetting his individual interests, he must have a sole regard for the common salvation of the Church and for what contributes to it.

Secondly, he must implore God to grant him the spirit of discretion and judgment, so that in prayer he may not be driven by a thoughtless zeal—a subject we have discussed more fully elsewhere.

Besides, it is to be observed that the pious Jews here not only set aside their own particular advantage to consider the good of the whole Church, but also primarily focus their eyes on Christ, asking Him to devote to destruction His enemies whose repentance is hopeless. Therefore, they do not rashly burst out with this prayer, that God would destroy these or other enemies, nor do they presume upon God's judgment.

But desiring that the reprobate be involved in the condemnation they deserve, they, at the same time, patiently wait until the heavenly Judge separates the reprobate from the elect. In doing this, they do not cast aside the love that charity requires; for, although they would desire all to be saved, they nevertheless know that the reformation of some of Christ's enemies is hopeless, and their perdition absolutely certain.

The question, however, is not yet fully answered; for when in the seventh verse they denounce the cruelty of their enemies, they seem to desire vengeance.

But what I have just observed must be remembered: that none can pray in this manner except those who have taken on a public role and who, setting aside all personal considerations, have embraced and are deeply concerned for the welfare of the whole Church.

Or, rather, they are those who have focused on Christ, the Head of the Church; and, lastly, none but those who, under the guidance of the Holy Spirit, have raised their minds to God's judgment, so that, being ready to forgive, they do not indiscriminately condemn to death every enemy who injures them, but only the reprobate.

Regarding those who are quick to demand the execution of divine vengeance before all hope of repentance is lost, Christ has condemned them as guilty of thoughtless and poorly-controlled zeal, when He says, “Ye know not what manner of spirit ye are of” (Luke 9:55).

Furthermore, the faithful do not here simply wish for the destruction of those who so wickedly persecuted the Church. Instead, using that familiarity God allows them in their dealings with Him, they explain how inconsistent it would be if He did not punish their persecutors, and they reason in this way: Lord, how is it that You afflict us so severely—we upon whom Your name is invoked—and spare the heathen nations who despise You?

In short, they mean to say that God has sufficient reason to execute His wrath elsewhere, since they were not the only people in the world who had sinned.

Although it is not for us to prescribe to God the rules of His conduct, but rather patiently to submit to this divine decree, “That judgment must begin at the house of God” (1 Peter 4:17); yet He permits His saints to take the liberty of pleading that at least they may not be treated worse than unbelievers and those who despise Him.

These two phrases, who have not known thee, and which call not upon thy name, it is to be observed, are to be understood in the same sense. By these different forms of expression, it is implied that it is impossible for anyone to call upon God without a previous knowledge of Him, as the Apostle Paul teaches in Romans 10:14: “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard?” (Romans 10:14).

It is not for us to answer, “Thou art our God,” until He has anticipated us by saying, “Thou art my people” (Hosea 2:23); but He opens our mouths to speak to Him in this manner, when He invites us to Himself.

Calling on the name of God is often synonymous with prayer, but it is not here to be exclusively limited to that exercise.

The sum of it is that unless we are directed by the knowledge of God, it is impossible for us sincerely to profess the true religion.

At that time the Gentiles everywhere boasted that they served God; but, being destitute of His word, and as they fabricated for themselves gods from their own corrupt imaginations, all their religious services were detestable.

Just as in our own day, the humanly invented religious observances of the blind and deluded followers of the Man of Sin—who have no true knowledge of the God whom they profess to worship, and who do not inquire from His mouth what He approves—are certainly rejected by Him, because they set up idols in His place.