Help us, God of our salvation, for the glory of your name. Deliver us, and forgive our sins, for your name’s sake.
Parallel Translations
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Help us, God of our salvation, for the glory of your name. Deliver us, and forgive our sins, for your name’s sake.
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Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name’s sake.
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Help us, O God of our salvation, for the sake of the glory of Thy name; and deliver us, and forgive our sins, for Thy name's sake.
Cross-references (16)
Passages linked to Psalms 79:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Jeremiah 14:7 Though our iniquities testify against us, work for your name’s sake, Yahweh; for our rebellions are many. We have sinned against you.
- 2 Chronicles 14:11 Asa cried to Yahweh his God, and said, “Yahweh, there is no one besides you to help, between the mighty and him who has no strength. Help us, Yahweh our God; for we rely on you, and in your name are we come against this multitude. Yahweh, you are our God. Don’t let man prevail against you.”
- Psalms 25:11 For your name’s sake, Yahweh, pardon my iniquity, for it is great.
- 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.
- Jeremiah 14:21 Do not abhor us, for your name’s sake. Do not disgrace the throne of your glory. Remember, and don’t break your covenant with us.
- Ezekiel 20:14 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.
- Psalms 31:3 For you are my rock and my fortress, therefore for your name’s sake lead me and guide me.
- Psalms 65:3 Sins overwhelmed me, but you atoned for our transgressions.
- Isaiah 43:25 I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins.
- Ezekiel 20:9 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.
- Daniel 9:19 Lord, hear. Lord, forgive. Lord, listen and do. Don’t defer, for your own sake, my God, because your city and your people are called by your name.”
- Joshua 7:9 For the Canaanites and all the inhabitants of the land will hear of it, and will surround us, and cut off our name from the earth. What will you do for your great name?”
- Psalms 115:1 Not to us, Yahweh, not to us, but to your name give glory, for your loving kindness, and for your truth’s sake.
- Malachi 2:2 If you will not listen, and if you will not take it to heart, to give glory to my name,” says Yahweh of Armies, “then I will send the curse on you, and I will curse your blessings. Indeed, I have cursed them already, because you do not take it to heart.
- Ephesians 1:6 to the praise of the glory of his grace, by which he freely gave us favor in the Beloved,
- Daniel 9:9 To the Lord our God belong mercies and forgiveness; for we have rebelled against him.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 9 Help O God of our salvation! They again…
9 Help O God of our salvation! They again repeat in this verse, that whatever afflictions they endured were to be traced to the anger of God, and that they could have no comfort under them unless He were reconciled to them. Being deeply sensible that they had committed many transgressions, to strengthen their hope of obtaining pardon, they employ a variety of expressions. In the first place, as an argument to induce God to show them favor, they address him as the God of their salvation. In the second place, they testify that they bring nothing of their own to influence him to have mercy upon them; and that the only plea which they present before him is his own glory. From this we learn, that sinners are not reconciled to God by satisfactions or by the merit of good works, but by a free and an unmerited forgiveness. The observation which I have made a little before, and which I have explained more at length on the sixth psalm, is here to be kept in mind, — That when God visits us with the rod, instead of being merely desirous to be relieved from external chastisements, our chief concern ought to be to have God pacified towards us: nor should we follow the example of foolish sick persons, who are anxious to have merely the symptoms of their disease removed, and make no account of being delivered from the source and cause of it. With respect to the word כפר, chapper, which expositors translate, Be merciful, or propitious, I have had an opportunity of speaking in another place. It properly signifies to cleanse, or expiate, and is applied to sacrifices. Whenever, therefore, we desire to obtain the favor of God, let us call to remembrance the death of Christ; for “without shedding of blood is no remissions” (Hebrews 9:22.)
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 Seeing we have none other Savior, neither can we…
Seeing we have none other Savior, neither can we help ourselves, and also by our salvation thy Name shall be praised: therefore, O Lord, help us.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 79:9 Help us, O God of our salvation,…
Psa 79:9 Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name’s sake.
Ver. 9. Help us … for the glory of thy name] A speeding argument. God will do much for his own glory, his wife, as it were.
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Purge away our sins] Which nothing can do but tender mercy.
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 O God of our salvation; from whom we have…
O God of our salvation; from whom we have oft received, and from whom alone we now expect, salvation.
Thy name; which is now obscured by the insolency and blasphemy of thine enemies, who ascribe this conquest to their idols, and triumph over thee no less than over thy people, as one unable to deliver them out of their hands. See Dan 3:15.
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 Help us, O God of our salvation, for the…
Help us, O God of our salvation, for the glory of thy name,.... Help us out of the troubles in which we are; enable us to bear them with patience, and without murmuring, while it is thy pleasure to continue them; assist us against our powerful enemies, and strengthen us to do our duty; afford us more grace, and fresh supplies of it in our time of need: the arguments enforcing these petitions are, because God is "the God of salvation", to whom it belongs, of whom it is, and of him only to be expected; he is the sole author and giver of it; and because to help and save is for the glory of his name, which is great in the salvation of his people:
and deliver us; out of the hands of all our enemies, and out of all our afflictions, and out of this low estate in which we are:
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and purge away our sins for thy name's sake; which were the cause of all calamities and distress, and which can only be purged away by the blood and sacrifice of Christ, Heb 1:3, the word signifies to "expiate" (i) sin, or atone for it; which was the work and business of Christ our High Priest, who has made reconciliation for sin, finished, made an end of it, and put it away by the oblation of himself, for the sake of which God is propitious; and so the words may be rendered, "be propitious to our sins" (k): or merciful to our unrighteousnesses, for the sake of Christ the great propitiation; or through the propitiatory sacrifice to be offered up by him; or, in other words, "cover our sins" (l); which is also the sense of the phrase, that they may be seen no more; pardon and forgive them for Christ's sake; see Psa 32:1.
(i) "expiationem fac", Junius & Tremellius, Piscator, Michaelis. (k) "Propitiare", Pagninus, Montanus; "propitius esto", V. L. Musculus; so Tigurine version. (l) metaph. "texit", Amama.
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 9. Purge away our sins] כפר capper, be…
Verse 9. Purge away our sins] כפר capper, be propitiated, or receive an atonement (על חטאתינו al chattotheynu) on account of our sins.
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 79:9-10. Help us, O God of our salvation…
Psa 79:9-10. Help us, O God of our salvation — From whom we have often received, and from whom alone we now expect salvation, that is, deliverance, or protection; for the glory of thy name — Which is now obscured by the insolence and blasphemy of thine enemies, who ascribe their conquest to their idols, and triumph over thee, no less than over thy people, as one unable to deliver them out of their hands: see Dan 3:15. Wherefore should the heathen say, Where is their God — He whom they served, and of whom they boasted? He is lost and gone, or grown impotent or idle. Let him be known among the heathen — By the execution of his judgments upon them, according to Psa 9:16; in our sight — That we may live to see it, and praise thy name for it; by the revenging of the blood of thy servants which is shed — Or, rather, Let the vengeance (Hebrew, נקנת דם, nikmath dam) of thy servants’ blood which is shed be known among the heathen that are in our sight. “It is for the glory of God’s name to deliver his church; because, while she is in trouble, that name is blasphemed by the enemy, as if he wanted either power or will to prevent or remove the calamities of his servants. Prayer is therefore here made by the faithful, that God, not to gratify any vindictive spirit of theirs, but to vindicate his own attributes, would break the teeth of the oppressor, and work a public and glorious salvation for his chosen; at beholding which the very adversaries themselves might possibly be converted.” — Horne.
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 Help us, O God of our salvation - On…
Help us, O God of our salvation - On whom our salvation depends; who alone can save us.
For the glory of thy name - That thy name may be honored. We are thy professed people; we have been redeemed by thee; and thine honor will be affected by the question whether we are saved or destroyed, It is the highest and purest ground for prayer, that the glory or honor of God may be promoted. See the notes at Mat 6:9, notes at Mat 6:13; notes at Joh 12:28; notes at Dan 9:19.
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And deliver us - From our enemies.
And purge away our sins - Forgive our sins, or cleanse us from them. The original word is that which is commonly used to denote an atonement. Compare in the Hebrew, Dan 9:24,; Eze 45:20; Exo 30:15; Exo 32:30; Lev 4:20; 5:26; Lev 16:6, Lev 16:11, Lev 16:24.
For thy name’s sake - See the notes at Dan 9:19.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 9. Help us, O God of our salvation—This divine…
9. Help us, O God of our salvation—This divine title was the ground of their theocracy. They had forgotten it in their sins and idol worship, but recall it now in their affliction and reproach.
For the glory of thy name— A fundamental reason governing all the acts of God, and which is now urged as cause of immediate action; (Exo_9:16; Num_14:21;) for “wherefore should the heathen say among the people, Where is their God?” Psa_79:10; Joe_2:17.
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Purge away our sins—A confession that there could be no political restoration without a spiritual cleansing of the nation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 9. for the glory of thy name] Lit. for…
9. for the glory of thy name] Lit. for the sake of the glory of thy name (Psa_29:2; Psa_66:2). If Thou art not moved by the sight of our sufferings, at least be jealous for Thine own honour, lest the heathen should think that Israel’s God is powerless to help His people.
purge away] Or, make atonement for. See note on Psa_65:3.
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9–12. Repeated prayers for deliverance for the honour of God’s Name.
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 (9) Purge away.—Rather, put a cover on. So Cicero…
(9) Purge away.—Rather, put a cover on. So Cicero speaks of political crimes being covered by the plea of friendship.
Our sins.—How is this to be taken in connection with Psa_79:8? Does the psalmist admit guilt in his own generation, as well as in those of former times? Or is he thinking only of the inherited guilt and punishment? The general tone of post-exile psalms inclines towards the latter view.
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 Help us, O God of our salvation, for the…
Help us, O God of our salvation, for the glory of thy Name. The calamities suffered have not extinguished all faith or hope. God is still the God of Israel"s salvation, i.e. the God from whom alone salvation can be obtained and may be expected. He is entreated to come to Israel"s aid, not for their sakes, as they are wholly undeserving, but for his own glory. (comp. Exo_32:12 Num_14:13 Deu_9:28; and Deu_32:27) And deliver us, and purge away our sins; literally, make atonement for our sins; (Exo_30:15) i.e. "cancel them" (Cheyne), or "forgive them" (Hengstenberg, Kay). For thy Name"s sake. (comp. Psa_23:3 Psa_25:11 Psa_34:3 Eze_36:22)
"For the glory of thy Name.
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The mariner throws out his heaviest anchor when the storm rages; if that will not hold, nothing else can save. So the psalmist puts out this plea. The tempest of judgment was sweeping over the land. The future was dark. Israel"s unfaithfulness had forfeited God"s promises. We have no certain clue to the exact occasion of this psalm. The Spirit who spake by the prophets would not tie it up to one time of trial, but let it stand ready for the Church"s use. Serious difficulties beset the explanations that it belongs to the time either of Nebuchadnezzar or of the Maccabees. Much may be said for referring it to the Egyptian invasion in the time of Rehoboam; which, if not equally calamitous with the Assyrian and Babylonian, must have appeared unspeakably terrible, following close on the glories of David and Solomon; flinging over the heads of devout Israelites the deadly fear that God was about to annul his covenant and forsake his people. "If the foundations," etc. (Psa_11:3) He can take refuge in God. So Jeremiah. (Jer_14:21)
I WHAT IS THE MEANING OF THIS PLEA? A name stands for much or little, according to whose it is. A stranger"s palls on our ear as empty sound. A great man"s Milton, Wren, Howard, Wilberforce stands not only for the man himself, but his work. We think of "Paradise Lost," St. Paul"s, the lightening of the prisoners" misery, the freedom of the slave. A friend"s name sets a thousand echoes ringing, the heart beating; brings roses to the cheek or tears to the eye. A man"s name stands for his character, credit, faith. The banker looks what name is at the back of the paper. "Give us your name," say the promoters of an enterprise, "and we are certain of success." Pro_22:1 true in more senses than one. When a man gives his name, he pledges his honour. So, then, God"s name stands for his honour, promise, character in a word, for his very self; and for all that we know concerning him. (see Exo_3:13 Exo_6:3) When Moses asked to see God"s glory, the Lord answered that he would proclaim his Name. (Exo_33:19 Exo_34:5; cf. Exo_23:21) Our Saviour sums up his work on earth thus. (Joh_17:6) The glory " of Gods Name, then, corresponds, humanly speaking, with what every honest man holds dearer than life his character. On God"s part it stands for his claim to love, trust, obedience, gratitude, reverence, adoration. On ours, when we exercise all these, we are said to "give glory to God," "the glory due unto his Name.
II WHAT IS THIS PLEA WORTH? Wherein lies its force and value? "For men to search their own glory is not glory." Some minds are perplexed by the thought that what is wrong for us cannot be right for God; and so God cannot make his glory the object of his dealings. This is for want of clear thought. Eternal principles of right and wrong are the same with God as with us, else no mortal likeness to God possible. But duties change with relationships; parental not the same as filial; or a king"s as a private citizen"s. That God is what he is the eternal foundation of all happiness, life, being. That he should be known to be what he is, and receive the love, obedience, worship, due to him, is indispensable to the order and well being of his children. If all men glorified God perfectly, this would be a happy and glorious world. Just because it is possible for us to glorify God, it is degrading and unhappy to live for lower ends. To live for self is lowest of all, self-worship the worst idolatry. To live for others for your family, your profession, your country, your fellow men, this is noble as far as it goes. But high above all other aims (like the snow peak above lower heights) rises this crowning achievement. The highest life was his who could say Joh_17:4. If this is true of each, it must be true of all. And God must act according to truth. "He cannot deny himself;" cannot abdicate, or "give his glory to another." Impossible! If we try to imagine such an impossibility, we see it would be an infinite wrong to all creatures no less than to the Creator. Clouds in the sky do not hinder the sun"s rays from filling space; but they shut them out from earth. Life is depressed; were they dense enough permanently and completely to shut out the sunlight, it would perish. So all that hides God"s glory is deadly to man"s true life.
III WHEN AND BY WHOM MAY THIS PLEA BE USED? By all God"s children at all times. It ought to be the prayer of all men. Our Saviour sets it in the forefront of our prayer, "Hallowed," etc. If our hearts beat true, no selfish desire will compete with this; God"s honour will be dearer than life. Yet our best welfare is comprehended. (Pro_18:10 Psa_25:11) But this plea specially fits times of public distress and danger, as in this psalm; and the position and work of God"s Church in the world. Moses urged it; (Ex 32 Nu 14) Joshua. (Jos_7:9) These two petitions are inseparable, "Hallowed be thy Name; thy kingdom come.
IV THE GOSPEL IS THE GREAT ANSWER TO THIS PRAYER. This was the angels" song; (Luk_2:14) our Saviour"s prayer, and God"s answer. (Joh_12:28) This is the gospel message our sins are forgiven for his Names sake. (1Jn_2:12) The glory of God"s Name consists, above all, in righteousness and love. It is often said, and the saying is often blamed, that the gospel reconciles these. Where no discord is, there is no room for reconciliation. Yet, to our view, justice requires punishment; love, pardon. The gospel shows these, not in discord or contrast, but unity. (Rom_1:17, 18 3:25, 26 6:23 1Jn_1:9)
Purging away sins.
"Deliver us, and purge away our sins;" "Cover our sins." The figure is evidently one familiar to those brought up under the old covenant system. In it the atonement idea was prominent, as a "covering over" of transgression. The two words are distinct, but closely related; and they suggested the two things which man needs to have done to his sin. It must
(1) be covered over;
(2) it must be purged away.
I OUR SIN MUST BE "COVERED OVER." The Mosaic idea of the word "atonement" is very clearly defined. It always means "to cover." An "atonement" is exactly this, "a sin cover." It is something that covers sin over; puts it out of sight; bides it from view; removes it from consideration; puts something before God in its place. To "make atonement" is really to "make a sin cover;" and that is but a quaint Hebrew figure for "to make reconciliation," or to provide a basis or persuasion for reconciliation; "the conception being that sin is thereby covered up, hidden from sight and memory. Exactly the same thing is meant when, using a different figure, it is said to be purged, cleansed, taken away. When the transgressor is said to be atoned or reconciled, the being covered is taken subjectively in the same way; as if something had come upon him to change his unclean state and make him ceremonially or, it may be, spiritually pure. But the subject thus atoned is not only covered or cleansed in himself, he is figured as put in a new relation with God, and God with him; and it is as if God were somehow changed towards him newly inclined, propitiated, or made propitious" (H. Bushnell). As a New Testament illustration of this term, we may be reminded of the words of St. James, "Brethren, if any of you do err from the truth, and one convert him, let him know that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. " St. James was an apostle of the most Judaic type, and he evidently had in mind the Old Testament idea of covering sin by some conspicuous act of goodness, and so making atonement for it. As an Old Testament illustration, the striking words of Ezekiel may be taken, tie says, in the name of Jehovah, "If the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done, he shall live." That is, his full, hearty return to God shall be graciously regarded as a sin cover, it shall hide from God those former sins which, if God saw, would demand his judgments. There are three very striking historical incidents in the Old Testament which illustrate this "covering over of sin." They are Moses" intercession with God in the matter of the golden calf. The atonement made by Aaron in connection with the rebellion of Korah, Dathan, and Abiram. And the vindication of Phinehas, when Balaam"s bad advice had brought moral woes on Israel. These were but preparatory illustrations of the way in which man"s sin is "covered over" by the great atonement, the great vindication of the Divine righteousness, made by the Lord Jesus Christ. He is God himself covering over human sin.
II OUR SIN MUST BE "PURGED AWAY." We must not for one moment think of the atonement as if it were some device or deception. It is no "covering over" that merely keeps from view. There is another truth that must be clearly seen. Along with the "covering over" goes a "purging away." It is not covered up and kept, but covered over until it can get purged away. The Word of God is ever trying to help us in apprehending that sin is not the mere act we do, but the state of mind and heart out of which the act comes, and of which it finds the expression. The sin is, as it were, in the stuff, like a stain; so it must be washed, cleansed, purged away. And this is done by Divine discipline. And this the true-hearted man desires to have done in him, and lovingly yields himself to the Divine cleansing. He even makes it a matter of devout and earnest prayer, "Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow." In this passage national calamity is seen as the consequence of national sins; but the psalmist seems almost able to take the truer, deeper view, that those national calamities are doing God"s purging work, and delivering the nation from the power of the old sins. We want our sins covered over, but that cannot content us. We also want them purged away. And this is but another way of saying that we need Jesus the Justifier, and Jesus the Sanctifier. 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.
The Biblical Illustrator 1887 · Public Domain Help us, O God of our salvation.
Psa_79:9
Help us, O God of our salvation.
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The highest Divine title, and the highest human privilege
I. The highest Divine title. God of our salvation. God in creation appears transcendently great; but in salvation we see--
1. A higher kind of power: moral power; the power to manage, master, and mould free rebellious intelligences.
2. A higher love. The love of compassion, forbearance, forgiveness.
II. The highest human privilege. To be saved involves the restoration oral.
1. A lost moral life.
2. Lost harmony.
3. Lost usefulness. (Homilist.)
A nations prayer in time of distress
I. The petition itself.
1. It is very fit for nations under heavy pressures and calamities to confess their sins to God publicly.
2. It is very proper for such an afflicted nation to pray earnestly to God for help and deliverance.
II. The motive or argument used.
1. By the Name of God, in Scripture, is frequently to be understood God Himself in all His excellences, attributes and perfections; and the glory of His name is the rendering those perfections conspicuous and observable; so that to move God for His names sake, or the glory of His name, is to move Him, that the effects of His Divine attributes may be made visible and illustrious in the sight of men, so that they may be had in just esteem and veneration.
2. What particular reasons the Jewish nation had to petition God, to glorify those His attributes on their behalf.
(1) As they were a nation selected from the rest of the world, and made the peculiar people of God.
(2) As the people of the Jews were politically united to God, their Sovereign in a national bond, or covenant, so He expressed Himself frequently to have a particular kindness for them, giving them many repeated promises of establishing their government and the succession of their kings in the royal line of David to perpetual generations.
3. Inquire what general encouragement there is for other nations to address to God upon the same motive. And the encouragement is sufficient, in that God has upon occasions declared by His holy prophets that He is not a little concerned for His own honour, He would have His name known and published in all the world, He would have that honour given to Him, which is due unto His name, to all His names; for He is styled in Scripture by many names, not only with respect to His essence, and existence, but also to His supereminent attributes and properties.
4. Inquire, as far as it is fit for us, upon what occasions, and at what seasons it may be proper for a nation to use this motive in their addresses to God.
(1) When the existence and providence of God is called in question, denied by some, and exposed and profaned by others.
(2) When they themselves or others, whom common humanity and Christian charity oblige to commiserate, lie under great oppressions; in this case men may confidently apply themselves to God, for the sake of His honour and for His holy name.
III. Application.
1. If Almighty God have such a respect to the honour of His name, as to accept the addresses that are made to Him upon that motive, it is a great encouragement to us to make use of it upon all occasions; especially upon occasion of using some extraordinary offices of devotion.
2. Let us be careful that we do not as publicly dishonour Him by our sins as we pretend publicly to honour Him by our devotions. (Bp. Gardiner.)
Deliver us, and purge away our sins.
Sins forgiven for Jesus sake
There is an old book in Paris called the Chancellerie Book. It is like our own Doomsday Book, in which all the records are inscribed--all the records of William the Conquerors division of the land of England. The Chancellerie Book does likewise for France. It has the record of the cities, towns, and villages, with the amount of taxes to be paid by each. As you turn over the old pages of that book, you come to Domremy, and, behold! there are no taxes to be paid by Domremy. Across the page there is written in bold writing, Free, for the maids sake. No taxes for the sake of Joan of Arc, the heroine who flung the English out. Ah, me! when those books are opened when the Lord takes His place on the great white throne, and He comes to my life on earth, behold! across the otherwise condemning page there is written, with letters of His own atoning blood, Sins forgiven for His names sake.
Mans need of cleansing from sin met in Christ
A rough parable of Luther, grafted on an older legend, runs somewhat in this fashion:--A mans heart is like a foul stable. Wheelbarrows and shovels are of little use, except to remove some of the surface filth, and to litter all the passages in the process. What is to be done with it? Turn the Elbe into it, says he. The flood will sweep away all the pollution. Not my own efforts, but the influx of that pardoning, cleansing grace which is in Christ will wash away the accumulation of years, and the ingrained evil which has stained every part of my being. We cannot cleanse ourselves.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 79:9-11 The people ask God to rescue them. Although…
79:9-11 The people ask God to rescue them. Although Israel’s sins caused the tragedy, the pagan nations must also be held responsible for the bloodshed.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.