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Text -- Psalms 78:39 (NET)

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Context
78:39 He remembered that they were made of flesh, and were like a wind that blows past and does not return.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Wicked | WIND | Unbelief | Psalms | PROVIDENCE, 1 | PLAGUES OF EGYPT | Music | Life | Israel | HEZEKIAH (2) | God | Flesh | Asaph | Afflictions and Adversities | more
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Word/Phrase Notes
JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Gill

Verse Notes / Footnotes
NET Notes

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

JFB: Psa 78:33-39 - -- Though there were partial reformations after chastisement, and God, in pity, withdrew His hand for a time, yet their general conduct was rebellious, a...

Though there were partial reformations after chastisement, and God, in pity, withdrew His hand for a time, yet their general conduct was rebellious, and He was thus provoked to waste and destroy them, by long and fruitless wandering in the desert.

JFB: Psa 78:39 - -- Literally, "a breath," thin air (compare Psa 103:16; Jam 4:14).

Literally, "a breath," thin air (compare Psa 103:16; Jam 4:14).

Clarke: Psa 78:39 - -- He remembered that they were but flesh - Weak mortals. He took their feeble perishing state always into consideration, and knew how much they needed...

He remembered that they were but flesh - Weak mortals. He took their feeble perishing state always into consideration, and knew how much they needed the whole of their state of probation; and therefore he bore with them to the uttermost. How merciful is God

Clarke: Psa 78:39 - -- A wind that passeth away, and cometh not again - I believe this to be a bad translation and may be productive of error; as if when a man dies his be...

A wind that passeth away, and cometh not again - I believe this to be a bad translation and may be productive of error; as if when a man dies his being were ended, and death were an eternal sleep. The original is, רוח הולך ולא ישוב ruach holech velo yashub : and the translation should be, "The spirit goeth away, and it doth not return."The present life is the state of probation; when therefore the flesh - the body, fails, the spirit goeth away into the eternal world, and returneth not hither again. Now God, being full of compassion, spared them, that their salvation might be accomplished before they went into that state where there is no change; where the pure are pure still, and the defiled are defiled still. All the Versions are right; but the polyglot translator of the Syriac, rocho , has falsely put ventus, wind, instead of spiritus, soul or spirit. The Arabic takes away all ambiguity: "He remembered that they were flesh; and a spirit which, when it departs, does not again return."The human being is composed of flesh and spirit, or body and soul; these are easily separated, and, when separated, the body turns to dust, and the spirit returns no more to animate it in a state of probation. Homer has a saying very like that of the psalmist: -

Ανδρος δε ψυχη παλιν ελθειν ουτε ληἱστη

Ουθ ἑλετη, επει αρ κεν αμειψεται ἑρκος οδοντων

IL. ix., ver., 408

"But the soul of man returns no more

nor can it be acquired nor caught after it ha

passed over the barrier of the teeth.

Pope has scarcely given the passage its genuine meaning: -

"But from our lips the vital spirit fle

Returns no more to wake the silent dead.

And the Ossian-like version of Macpherson is but little better: "But the life of man returns no more; nor acquired nor regained is the soul which once takes its flight on the wind."What has the wind to do with the ἑρκος οδοντων of the Greek poet

Several similar sayings may be found among the Greek poets; but they all suppose the materiality of the soul.

Calvin: Psa 78:39 - -- 39.And he remembered that they were flesh Another reason is now brought forward why God had compassion on the people, which is, his unwillingness to ...

39.And he remembered that they were flesh Another reason is now brought forward why God had compassion on the people, which is, his unwillingness to try his strength against men who are so constituted as to live only for a short period in this world, and who then quickly pass away; for the forms of expression here used denote the frailty by which the condition of men is made miserable. Flesh and spirit are frequently contrasted in the Scriptures; not only when flesh means our depraved and sinful nature, and spirit the uprightness to which the children of God are born again; but also when men are called flesh, because there is nothing firm or stable in them: as it is said in Isaiah, (Isa 31:3,) “Egypt is flesh, and not spirit.” In this passage, however, the words flesh and spirit are employed in the same sense — flesh meaning that men are subject to corruption and putrefaction; and spirit, that they are only a breath or a fleeting shadow. As men are brought to death by a continual wasting and decay, the people are compared to a wind which passes away, and which, of its own accord, falls and does not return again. When we have run our race, we do not commence a new life upon the earth; even as it is said in Job,

“For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground; yet through the scent of water it will bud, and bring forth boughs like a plant. But man dieth and wasteth away; yea, man giveth up the ghost, and where is he?” (Job 14:7)

The meaning, then, as we may now clearly perceive, is, that God, in the exercise of his mercy and goodness, bare with the Jews, not because they deserved this, but because their frail and transitory condition called forth his pity and induced him to pardon them. We shall afterwards meet with an almost similar statement in Psa 103:13, where God is represented as being merciful to us, because he sees that we are like grass, and that we soon wither and become dry like hay. Now, if God find in us nothing but misery to move him to compassion, it follows that it is solely his own pure and undeserved goodness which induces him to sustain us. When it is affirmed that men return not, when they have finished the course of their life in this world, it is not meant to exclude the hope of a future resurrection; for men are contemplated only as they are in themselves, and it is merely their state on earth which is spoken of. With respect to the renovation of man to the heavenly life, it is a miracle far surpassing nature. In the same sense it is said, in another place, “His spirit goeth forth, and returneth not,” (Wis 16:14;) language which implies that men, when they are born into the world, do not bring with them the hope of future restoration, which must be derived from the grace of regeneration.

TSK: Psa 78:39 - -- For he : Psa 103:14-16; Gen 6:3; Joh 3:6 a wind : Or, as the Hebrew rooach holaich welo yashoov may be rendered, ""the spirit goeth away and ret...

For he : Psa 103:14-16; Gen 6:3; Joh 3:6

a wind : Or, as the Hebrew rooach holaich welo yashoov may be rendered, ""the spirit goeth away and returneth not again.""To this purpose the Arabic, ""He remembered that they were flesh; and a spirit which when it departs, returneth not again.""The human being is composed of flesh and spirit, or body and soul: these are easily separated, and when separated, the body turns to dust, and the spirit returns no more to animate the body in a state of probation. Job 7:7, Job 7:16; Jam 4:14

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 78:39 - -- For he remembered that they were but flesh - That they were human; that they were weak; that they were prone to err; that they were liable to f...

For he remembered that they were but flesh - That they were human; that they were weak; that they were prone to err; that they were liable to fall into temptation. In his dealings with them he took into view their fallen nature; their training; their temptations; their trials; their weaknesses; and he judged them accordingly. Compare Psa 103:14. So it was with the Saviour in his treatment of his disciples, "The spirit indeed is willing, but the flesh is weak,"Mat 26:41. God will judge people as they are; he will not in his judgments forget that they are people, and that they are weak and feeble. People often judge their fellow-men with much more harshness, with much less allowance for their infirmities and weaknesses, than God shows in his dealings with mankind. And yet such are the very people who are most ready to blame God for his judgments. If God acted on the principle and in the manner according to which they act, they could hope for no mercy at his hand. It is well for them that there is not one like themselves on the throne of the universe.

A wind that passeth away, and cometh not again - Which blows by us, and is gone forever. What a striking description is this of man! How true of an individual! How true of a generation! How true of the race at large! God remembers this when he thinks of people, and he deals with them accordingly. He is not harsh and severe, but kind and compassionate. To man, a being so feeble - to the human race, so frail - to the generations of that race, so transitory, so soon passing off the stage of life - he is ever willing to show compassion. He does not make use of his great power to crush them; he prefers to manifest his mercy in saving them.

Poole: Psa 78:39 - -- Flesh which here notes either, 1. The corruption of their natures, which was perpetually inclining them to sin, and consequently exposing them to Go...

Flesh which here notes either,

1. The corruption of their natures, which was perpetually inclining them to sin, and consequently exposing them to God’ s wrath, which must needs have consumed them utterly and speedily, if God had let loose his anger upon them. See the same argument used to a like purpose Gen 8:21 . Or rather,

2. The frailty or infirmity of their natures, as the next clause interprets this; which is such, that if I should not restrain my wrath, I should quickly cut off the body of this wicked people, and their children with them, whom I have promised to carry into Canaan, Num 14:31 .

A wind that passeth away, and cometh not again that are quickly cut off; and when once they are dead, they never return to this life.

Gill: Psa 78:39 - -- 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...

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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 78:39 Heb “and he remembered that they [were] flesh, a wind [that] goes and does not return.”

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Commentary -- Verse Range Notes

TSK Synopsis: Psa 78:1-72 - --1 An exhortation both to learn and to preach, the law of God.9 The story of God's wrath against the incredulous and disobedient.67 The Israelites bein...

MHCC: Psa 78:9-39 - --Sin dispirits men, and takes away the heart. Forgetfulness of God's works is the cause of disobedience to his laws. This narrative relates a struggle ...

Matthew Henry: Psa 78:9-39 - -- In these verses, I. The psalmist observes the late rebukes of Providence that the people of Israel had been under, which they had brought upon thems...

Keil-Delitzsch: Psa 78:38-48 - -- The second part of the Psalm now begins. God, notwithstanding, in His compassion restrains His anger; but Israel's God-tempting conduct was continue...

Constable: Psa 73:1--89:52 - --I. Book 3: chs 73--89 A man or men named Asaph wrote 17 of the psalms in this book (Pss. 73-83). Other writers w...

Constable: Psa 78:1-72 - --Psalm 78 This didactic psalm teaches present and future generations to learn from the past, and it stres...

Constable: Psa 78:12-72 - --3. The record of God's goodness and Israel's unfaithfulness 78:12-72 78:12-20 In his historical review Asaph began with the plagues in Egypt (v. 12). ...

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Introduction / Outline

JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Outline) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 78 (Chapter Introduction) Overview Psa 78:1, An exhortation both to learn and to preach, the law of God; Psa 78:9, The story of God’s wrath against the incredulous and di...

Poole: Psalms (Book Introduction) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 78 (Chapter Introduction) THE ARGUMENT The scope of this Psalm is plainly expressed Psa 78:6-8 , and is this, that the Israelites might learn to hope and trust in God, and s...

MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 78 (Chapter Introduction) (Psa 78:1-8) Attention called for. (v. 9-39) The history of Israel. (v. 40-55) Their settlement in Canaan. (v. 56-72) The mercies of God to Israel ...

Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 78 (Chapter Introduction) This psalm is historical; it is a narrative of the great mercies God had bestowed upon Israel, the great sins wherewith they had provoked him, and ...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 78 (Chapter Introduction) INTRODUCTION TO PSALM 78 Maschil of Asaph. Or for "Asaph" f; a doctrinal and "instructive" psalm, as the word "Maschil" signifies; see Psa 32:1, wh...

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