Salmos 79:1-8

1 Oh Dios, vinieron los gentiles a tu heredad; contaminaron el templo de tu santidad; pusieron a Jerusalén en montones

2 Dieron los cuerpos de tus siervos por comida a las aves de los cielos; la carne de los tuyos a las bestias de la tierra

3 Derramaron su sangre como agua en los alrededores de Jerusalén; y no hubo quién los enterrara

4 Somos afrentados de nuestros vecinos, escarnecidos y burlados de los que están en nuestros alrededores

5 ¿Hasta cuándo, oh SEÑOR? ¿Has de estar airado para siempre? ¿Arderá como fuego tu celo

6 Derrama tu ira sobre los gentiles que no te conocen, y sobre los reinos que no invocan tu Nombre

7 Porque han consumido a Jacob, y su morada han asolado

8 No recuerdes contra nosotros las iniquidades antiguas; anticípanos pronto tus misericordias, porque estamos muy pobres

Salmos 79:1-8 Meaning and Commentary

INTRODUCTION TO PSALM 79

\\<>\\. This psalm was not written by one Asaph, who is supposed to live after the destruction of Jerusalem by the Chaldeans, or, according to some, even after the times of Antiochus, of whom there is no account, nor any certainty that there ever was such a man in those times; but by Asaph, the seer and prophet, that lived in the time of David, who, under a prophetic spirit, foresaw and foretold things that should come to pass, spoken of in this psalm: nor is it any objection that what is here said is delivered as an history of facts, since many prophecies are delivered in this way, especially those of the prophet Isaiah. The Targum is, ``a song by the hands of Asaph, concerning the destruction of the house of the sanctuary (or temple), which he said by a spirit of prophecy.'' The title of the Syriac versions, ``said by Asaph concerning the destruction of Jerusalem.'' The argument of the psalm is of the same kind with the Seventy Fourth. Some refer it to the times of Antiochus Epiphanes; so Theodoret; but though the temple was then defiled, Jerusalem was not utterly destroyed; and others to the destruction of the city and temple by Nebuchadnezzar; and why may it not refer to both, and even to the after destruction of both by Titus Vespasian? and may include the affliction and troubles of the Christians under Rome Pagan and Papal, and especially the latter; for Jerusalem and the temple may be understood in a mystical and spiritual sense; at least the troubles of the Jews, in the times referred to, were typical of what should befall the people of God under the New Testament, and in antichristian times.