But he, being merciful, forgave iniquity, and didn’t destroy them. Yes, many times he turned his anger away, and didn’t stir up all his wrath.
Parallel Translations
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But he, being merciful, forgave iniquity, and didn’t destroy them. Yes, many times he turned his anger away, and didn’t stir up all his wrath.
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But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath.
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But He, being full of compassion, forgiveth iniquity, and destroyeth not; yea, many a time doth He turn His anger away, and doth not stir up all His wrath.
Cross-references (11)
Passages linked to Psalms 78:38 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 48:9 For my name’s sake, I will defer my anger, and for my praise, I hold it back for you so that I don’t cut you off.
- Numbers 14:18-20 ‘Yahweh is slow to anger, and abundant in loving kindness, forgiving iniquity and disobedience; and he will by no means clear the guilty, visiting the iniquity of the fathers on the children, on the third and on the fourth generation.’ Please pardon the iniquity of this people according to the greatness of your loving kindness, and just as you have forgiven this people, from Egypt even until now.” Yahweh said, “I have pardoned according to your word;
- Ezekiel 20:17 Nevertheless my eye spared them, and I didn’t destroy them. I didn’t make a full end of them in the wilderness.
- Exodus 34:6-9 Yahweh passed by before him, and proclaimed, “Yahweh! Yahweh, a merciful and gracious God, slow to anger, and abundant in loving kindness and truth, keeping loving kindness for thousands, forgiving iniquity and disobedience and sin; and who will by no means clear the guilty, visiting the iniquity of the fathers on the children, and on the children’s children, on the third and on the fourth generation.” Moses hurried and bowed his head toward the earth, and worshiped. He said, “If now I have found favor in your sight, Lord, please let the Lord go among us, even though this is a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.”
- 2 Kings 21:20 He did that which was evil in Yahweh’s sight, as Manasseh his father did.
- Isaiah 44:21-22 Remember these things, Jacob and Israel; for you are my servant. I have formed you. You are my servant. Israel, you will not be forgotten by me. I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins. Return to me, for I have redeemed you.
- Ezekiel 20:13-14 “ ‘ “But the house of Israel rebelled against me in the wilderness. They didn’t walk in my statutes, and they rejected my ordinances, which if a man keeps, he shall live in them. They greatly profaned my Sabbaths. Then I said I would pour out my wrath on them in the wilderness, to consume them. But I worked for my name’s sake, that it should not be profaned in the sight of the nations, in whose sight I brought them out.
- Ezekiel 20:21-22 “ ‘ “But the children rebelled against me. They didn’t walk in my statutes, and didn’t keep my ordinances to do them, which if a man does, he shall live in them. They profaned my Sabbaths. Then I said I would pour out my wrath on them, to accomplish my anger against them in the wilderness. Nevertheless I withdrew my hand, and worked for my name’s sake, that it should not be profaned in the sight of the nations, in whose sight I brought them out.
- Numbers 16:44-48 Yahweh spoke to Moses, saying, “Get away from among this congregation, that I may consume them in a moment!” They fell on their faces. Moses said to Aaron, “Take your censer, put fire from the altar in it, lay incense on it, carry it quickly to the congregation, and make atonement for them; for wrath has gone out from Yahweh! The plague has begun.” Aaron did as Moses said, and ran into the middle of the assembly. The plague had already begun among the people. He put on the incense, and made atonement for the people. He stood between the dead and the living; and the plague was stayed.
- Psalms 106:43-45 He rescued them many times, but they were rebellious in their counsel, and were brought low in their iniquity. Nevertheless he regarded their distress, when he heard their cry. He remembered for them his covenant, and repented according to the multitude of his loving kindnesses.
- Ezekiel 20:8-9 “ ‘ “But they rebelled against me, and would not listen to me. They didn’t all throw away the abominations of their eyes. They also didn’t forsake the idols of Egypt. Then I said I would pour out my wrath on them, to accomplish my anger against them in the middle of the land of Egypt. But I worked for my name’s sake, that it should not be profaned in the sight of the nations, among which they were, in whose sight I made myself known to them, in bringing them out of the land of Egypt.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Calvin 1540 · Public Domain 38. Yet he, being merciful, expiated their iniquity. To…
38. Yet he, being merciful, expiated their iniquity. To show the more fully that no means had succeeded in bending the Israelites, and causing them to return to a sound state of mind, we are now informed that, although God bare with their multiplied transgressions, and exercised his mercy in forgiving them, they had no less manifested their wickedness in abusing his benignity in every instance in which it was displayed, than they had shown themselves refractory and obstinate when he treated them with severity. At the same time, the reason is assigned why they did not utterly perish. They no doubt deserved to be involved in one common destruction; but it is declared that God mitigated his anger, that some seed of them might remain. That none might infer, from these examples of vengeance which have been mentioned, that God had proceeded to punish them with undue severity, we are told that the punishments inflicted upon them were moderate — yea, mild, when compared with the aggravated nature of their wickedness. God kept back his hand, not looking so much to what they had deserved, as desiring to give place to his mercy. We are not, however, to imagine that he is changeable, when at one time he chastises us with a degree of severity, and at another time gently draws and allures us to himself; for in the exercise of his matchless wisdom, he has recourse to different means by which to try whether there is really any hope of our recovery. But the guilt of men becomes more aggravated, when neither his severity can reform them nor his mercy melt them. It is to be observed, that the mercy of God, which is an essential attribute of his nature, is here assigned as the reason why he spared his people, to teach us that he was not induced by any other cause but this, to show himself so much inclined and ready to pardon. Moreover, as he pardoned them not only in one instance, nor in one respect, it is affirmed that he expiated their iniquity, that he might not destroy them; and again, that although he had been oftentimes provoked, he yet ceased not to turn away his anger; and, finally, that he mitigated his chastisements, lest the people should be overwhelmed with the weight of 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.
Geneva Bible translators 1599 · Public Domain Because he would ever have some remnant of a…
Because he would ever have some remnant of a Church to praise his Name in earth, he suffered not their sins to overcome his mercy.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 78:38 But he, [being] full of compassion, forgave…
Psa 78:38 But he, [being] full of compassion, forgave [their] iniquity, and destroyed [them] not: yea, many a time turned he his anger away, and did not stir up all his wrath.
Ver. 38. But he, being full of compassion] Not standing upon terms nor taking advantages; a sin pardoning God, whose mercy rejoiceth against (or glorieth over) judgment, Jas 2:13; it is of his mercy that we are not consumed, Lam 3:22, if he should deal with us in strict justice, Et delicta nostra ad calculos vocare, there were no abiding by it, Psal. cxxx. 1; clxiii 1.
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Yea, many a time turned he his anger away] With patience and piety, he overcame their provocations, although they tempted him ten times, that is, very often, Num 14:22.
And did not stir up all his wrath] Heb. He multiplied to turn away his wrath, Strenue curavit ut cohiberet iram suam, he let fall some drops of his wrath, but would not shed the whole shower of it.
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.
Matthew Poole 1685 · Public Domain Forgave their iniquity; not simply and absolutely, for so…
Forgave their iniquity; not simply and absolutely, for so it is undeniably certain from the Holy Scriptures that God pardons none but true penitents, such as these were not; but respectively, and so far as not to destroy them at that time, which he threatened, and was about to do, as the next words limit and explain it. He remitted their punishment, for
iniquity is oft put for the punishment of it. Heb. he expiated their iniquity. He accepted of their atonement, or of their professed repentance, so far as to compensate it with a removal of this outward and present affliction; as he did also to wicked Ahab upon his hypocritical humiliation, 1Ki 21:29. And this God doth for the encouragement of all true penitents, who may hence learn how much greater and better recompences they may expect and shall receive from God.
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Did not stir up all his wrath; but set bounds to it; and though he chastened them, yet he would not utterly destroy them, as they deserved.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain For he remembered that they were but flesh,.... Or…
For he remembered that they were but flesh,.... Or "children of flesh", as the Targum; poor, frail, weak, mortal creatures, unable to bear the weight of his displeasure, the stroke of his hand, and the lighting down of his arm, with the indignation of his wrath; that they must be crushed before him, and would sink, and fail, and die; see Psa 103:14, or that they were naturally sinful and corrupt, prone to evil, easily drawn into sin; it was what their depraved natures inclined unto; they were impotent to that which is good, and unable to withstand temptations to evil; all which was taken notice of and considered by the Lord in his condescending goodness, and therefore he dealt gently with them; see Gen 6:3,
a wind that passeth away, and cometh not again; such is the life of man; it may be fitly compared to the wind, which moves swiftly, and, passing on, loses its strength and subsides; so the life of man is quickly gone, his days move swiftly on, he dies, and returns not again to his former state, to a mortal life; and though the spirit returns to the body again, yet not till the resurrection; and then not of itself, but by the power of God; see Job 7:7.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 38. But he, being full of compassion] Feeling…
Verse 38. But he, being full of compassion] Feeling for them as a father for his children.
Forgave their iniquity] יחפר yechapper, made an atonement for their iniquity.
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And did not stir up all his wrath.] Though they often grieved his Spirit, and rebelled against him, yet he seldom punished them; and when he did chastise them, it was as a tender and merciful Father. He did not stir up all his wrath - the punishment was much less than the iniquity deserved.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 78:38. But he, being full of compassion —…
Psa 78:38. But he, being full of compassion — Of pity for them amidst their sins and miseries; forgave their iniquity — Not simply and absolutely, for in that sense it is undeniably certain from the Holy Scriptures, God pardons none but true penitents, such as these were not; but respectively, and so far as not to destroy them at that time, (which he had threatened to do,) as the next words limit and explain the expression. He remitted their punishment, for iniquity is often put for the punishment of iniquity. Hebrew, יכפר עון, jechapper gnavon, he expiated their iniquity. He accepted their atonement, or their professed repentance, so far as to compensate it with a removal of this outward and present affliction, as he did also to wicked Ahab upon his humiliation. And this God does for the encouragement of true penitents, who may hence learn how much greater and better recompenses they may expect and shall receive from God. And did not stir up all his wrath — But set bounds to it; and though he chastened them, yet he would not utterly destroy them, as they deserved.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain But he, being full of compassion - literally, “But…
But he, being full of compassion - literally, “But he, merciful,” That is, he was ready to forgive them.
Forgave their iniquity - literally, Atoned for, expiated, covered over their iniquity. There is connected with the word the idea of expiation or atonement, as the ground of pardon.
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And destroyed them not - Did not cut them off in their repeated acts of rebellion. He bore with them, and spared them.
Yea, many a time turned he his anger away - literally, He multiplied to turn his anger away. That is, he did it repeatedly. There were frequent occasions on their journey for doing this, and he did it.
And did not stir up all his wrath - literally, Did not excite, or arouse all his anger. His anger was stayed or mitigated, and they were suffered still to live.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 38. This verse describes the general attributes of God,…
38. This verse describes the general attributes of God, in virtue of which (Psa_78:39) He spared Israel in spite of their guilt. Render:
But he, being full of compassion, forgiveth iniquity and destroyeth not,
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And offtimes turneth his anger away,
And stirreth not up all his wrath.
Cp. Exo_34:6-7; Exo_32:10; Exo_32:12; Num_14:18 ff.; Deu_4:31.
“V. 38 is, according to Kiddushin 30a, the middle of the 5896 lines (στίχοι) of the Psalter. According to Maccoth 22b, Psa_78:38 and Deu_28:58-59; Deu_29:8 were recited, when the forty stripes save one, which Paul five times suffered (2Co_11:24), were inflicted on the offender.” (Delitzsch).
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (38) The verbs in the first clause should be…
(38) The verbs in the first clause should be in the present, But he, the compassionate, forgives iniquity, and doth not destroy, and many a time he turned away, &c.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain But he, being full of compassion, forgave their iniquity.…
But he, being full of compassion, forgave their iniquity. (On God"s compassion, see Exo_34:6, 7 Num_14:18 Psa_103:8 Psa_145:8) And destroyed them not. The allusion is to such occasions as are noted in Exo_32:10-14 Num_14:12-20 Num_16:21, Num_16:45-50, when God was on the point of destroying the whole people, but relented at the intercession of Moses. Yea, many a time turned he his anger away, and did not stir up all his wrath. (comp. Jud 2:11-16 3:8, 9 4:2, 15 6:1-8, etc.)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 38. But he, being full of compassion, forgave…
Ver. 38. But he, being full of compassion, forgave their iniquity, and destroyed them not. Though they were full of flattery, he was full of mercy, and for this cause he had pity on them. Not because of their pitiful and hypocritical pretensions to penitence, but because of his own real compassion for them he overlooked their provocations.
Yea, many a time turned he his anger away. When he had grown angry with them he withdrew his displeasure. Even unto seventy times seven did he forgive their offences. He was slow, very slow, to anger. The sword was uplifted and flashed in midair, but it was sheathed again, and the nation yet lived. Though not mentioned in the text, we know from the history that a mediator interposed, the man Moses stood in the gap; even so at this hour the Lord Jesus pleads for sinners, and averts the divine wrath. Many a barren tree is left standing because the dresser of the vineyard cries, "let it alone this year also."
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And did not stir up all his wrath. Had he done so they must have perished in a moment. When his wrath is kindled but a little men are burned up as chaff; but were he to let loose his indignation, the solid earth itself would melt, and hell would engulf every rebel. Who knoweth the power of thine anger, O Lord? We see the fulness of God's compassion, but we never see all his wrath.
Ver. 38. According to B. Kiddushin 30a, this verse is the middle one of the 5896 Nyqymk, sticoi, of the Psalter. According to B. Maccoth 22b, Ps 78:38, and previously De 28:58-59 29:9, were recited when the forty strokes of the lash save one, which, according to 2Co 11:24, Paul received five times, were being counted out to the culprit. Franz Delitzsch.
Ver. 38. He, being full of compassion, etc. When his hand was up, and he giving the blow, he called it back again, as one that could not find it in his heart to do it; and when he did it, he did not stir up all his wrath; he let fall some drops of it, but would not shed the whole shower of it; and he giveth the reason of both, for they are but flesh; and, indeed, his primary scope is to show mercy; and that he afflicts is but upon occasions; and therefore he is provoked, and provoked much before he doth it. As it is natural for the bee to give honey, but it stings; but it stings but by occasion when it is provoked; and this we see to be true in God by experience, who suffers men, and suffers them long; they continue in their sins, and yet he continues in his mercies, and withholds his judgments. John Preston (1587-1628), in "The Golden Sceptre held forth to the Humble."
Ver. 38. Forgave is a very inadequate translation of the Hebrew word, which necessarily suggests the idea of expiation as the ground of pardon. Joseph Addison Alexander.
Ver. 38. Many a time turned he his anger away. God is provoked every day, yet is he slow to anger. Yea, sometimes when he has determined to bring evil upon a people, and has put himself into a posture of judgment, drawn out the sword, and smitten them; though they cease not to provoke him, he ceaseth to punish them; as a tender father in correcting a rebellious and graceless child, holds his hand sometimes, before the child begs for mercy, and of mere grace forbears: so God did with Israel. Notwithstanding their dissembling with their flattering tongues, and covenant breaking hearts, He forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up his wrath. The words are, He multiplied to turn away his anger: as they multiplied to provoke it, he multiplied to turn it away; and so at length outnumbered their sins with his mercies, that they were not destroyed. John Strickland, in "A Sermon preached before the House of Commons, " entitled "Mercy rejoicing against Judgment." 1645.
Ver. 38. He did not stir up all his wrath. His patience is manifest in moderating his judgments when he sends them. Doth he empty his quiver of his arrows, or exhaust his magazine of thunder? No; he could roll one thunderbolt successively upon all mankind; it is as easy with him to create a perpetual motion of lightning and thunder, as of the sun and stars, and make the world as terrible by the one as it is delightful by the other. He opens not all his store; he sends out a light party to skirmish with men, and puts not in array his whole army. He stirs not up all his wrath; he doth but pinch, where he might have torn asunder; when he takes away much, he leaves enough to support us. If he had stirred up all his anger, he had taken away all, and our lives to boot. He rakes up but a few sparks, takes but one firebrand to fling upon men, when he might discharge the whole furnace upon them; he sends but a few drops out of the cloud, which he might make to break in the gross, and fall down upon our heads to overwhelm us; he abates much of what he might do. Stephen Charnock.
Ver. 38. (last clause) and Ps 78:50 (first clause). God's anger as exercised against his people and against his foes. C. D.
Psalms 78:39*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain But He, being full of compassion, forgave their iniquity,…
Psa_78:38
But He, being full of compassion, forgave their iniquity, and destroyed them not.
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All good rewarded
The whole Book of Judges may be said to be a commentary on these words, for it is a record of successive instances of idolatry and wickedness into which the people fell, of Divine judgments which in consequence overtook them, of partial and temporary repentance produced by those judgments, and of relapses into sin when the judgments were withdrawn. The people are said, in our text, to have flattered God with their mouth, and lied unto Him with their tongues. There was no sincerity in their repentance, for their heart was not right with Him. And nevertheless, the repentance, hollow and transient as it was, had its effect. Moved by their distress and their cry, God many a time turned His anger away, and did not stir up all His wrath. Now, so far as the Israelites themselves were concerned, there is nothing in this dealing of God which is inconsistent with His character and government. If not spiritually excellent, and therefore not likely to have been recompensed with spiritual blessings, the humiliation of the Israelites had a natural or moral excellence; and, though it could do nothing towards securing a reward hereafter, it might do something like the humiliation of the Ninevites towards procuring a respite from a threatened visitation. We have no right to suppose that the Ninevites when preached to by Jonah, any more than the Israelites referred to in the text, repented in such a sense that they finally separated themselves from idols and joined themselves to the worship of the one true God. But they recognized in a very striking manner the supremacy of that Being who had rescued Jonah front the deep, and sent him among them with a prediction of woe; and, though their cry may have been wrung from them by the fear of punishment, yet was that cry as fine a witness as ever went up from this sinful creation to the awfulness and resistlessness of its Maker. And, seeing that we live beneath a retributive economy, we might almost affirm it a maxim in the Divine dealings with men, that they leave nothing of good without reward and recompense from God. You will remember that our Lord, when denouncing the hypocrisy of those who prayed and gave alms that they might be seen of men, says, Verily, they have their reward. There seems in this something more than a declaration that what they were in search of was the praise of men; it is rather a declaration that it was this praise on which they had fixed their desires, and that God permitted them to gain it, because outwardly, at least, they did Him reverence. It is the fixed end and decree of Gods government to reward every man according to his works, and therefore may He award temporary advantages to those who yield Him some temporary obedience. The greatest share of public approbation, and the most desirable portion in this world, certainly appear to be reserved for those who are signal in the duties and warm in the charities of life. And if this be true, how are we to explain it but by declaring that God is not unmindful of the least thing which may seem to be done in obedience to His will; and that, since the men who are merely earnest in curbing their passions and zealous in benefiting others are to have no future recompense, He resolves to reward them with a large measure of temporal good, and thus to allow nothing to be overlooked by His retributive government? Just as there are actions which God punishes, so are there also actions which God rewards in this life; and the reward will be more conspicuous, because the man who receives it is not one who will be accepted at the judgment. Tremble ye who are men of virtue but not of piety, whom the world is applauding, and upon whom fortune, as it is called, is continually smiling. We put no slight upon your virtues; we do not refuse to admit your integrity, your honour, your warm-heartedness, your liberality; nay, we will net even say that these virtues are without worth in Gods sight, and will not receive a recompense at Gods hands; rather we say unto you, Verily ye have your reward. You read in the Book of Psalms of men who have their portion in this life. Oh! think with yourselves whether this may not be your case. Is it not too possible, that whilst what is naturally excellent obtains for you a measure of happiness here, the want of what is spiritually excellent may cause you to be consigned to misery hereafter? You live beneath a retributive government; you shall not have to say you do well for nothing; but the retributions of good may last only for a few years, and then the retributions of evil will crowd upon you in eternity. But, on the other hand, though it may be indirectly that there is encouragement in the text for the contrite in heart, the true disciple of Christ may draw comfort from the ease of the Israelites. If God would not leave the show and semblance of contrition without a recompense, will He be unmindful of real penitences If many a time turned He His anger away from those who did but flatter Him with their mouths, and fled unto Him with their tongues, has He nothing in store for those who are humble in spirit and who come to Him with the sacrifice of a broken heart? (H. Melvill, B. D.)
The wondrous compassion and forbearance of God
The Israelites sinned in the face of abounding mercy. Their providences were special and peculiar. For them God clave the sea and rent the heavens. Angels food dropped daily round their tents, and the rocks ran with living streams. God rebuked kings for their sakes. The ancients said that Venus never looked so fair as when she sat beside Pluto. I suppose that Pluto never seemed so swarthy as when contrasted with the white-armed goddess. Sin looks its blackest when set against the lovingkindness and tender mercy of a long-suffering God. Yet even such enormities as black ingratitude and rank rebellion were forgiven hitherto. Here is the record--is it not wonderful? He being full of compassion, forgave their iniquity and destroyed them not: yea, many a time turned He His anger away and did not stir up all His wrath. (Thomas Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 forgave their iniquity
forgave their iniquity
"forgave them even though they had done evil deeds"
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held back his anger
Asaph speaks of God's anger as if it were an angry person whom God held onto to keep him from attacking the one who had made him angry. AT: "did not punish them even though he was angry with them" (See: Metaphor)
did not stir up all his wrath
Asaph speaks of God's wrath as if it were a sleeping person whom God allowed to sleep and did not awaken. AT: "did not allow himself to become fully angry with them" (See: Metaphor)
translationWords
mercy
forgive
iniquity
wrath
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.