Text -- Psalms 78:1-22 (NET)

Psalm 78

78:1 A well-written song by Asaph. Pay attention, my people, to my instruction! Listen to the words I speak! 78:2 I will sing a song that imparts wisdom; I will make insightful observations about the past. 78:3 What we have heard and learned– that which our ancestors have told us– 78:4 we will not hide from their descendants. We will tell the next generation about the Lord’s praiseworthy acts, about his strength and the amazing things he has done. 78:5 He established a rule in Jacob; he set up a law in Israel. He commanded our ancestors to make his deeds known to their descendants, 78:6 so that the next generation, children yet to be born, might know about them. They will grow up and tell their descendants about them. 78:7 Then they will place their confidence in God. They will not forget the works of God, and they will obey his commands. 78:8 Then they will not be like their ancestors, who were a stubborn and rebellious generation, a generation that was not committed and faithful to God. 78:9 The Ephraimites were armed with bows, but they retreated in the day of battle. 78:10 They did not keep their covenant with God, and they refused to obey his law. 78:11 They forgot what he had done, the amazing things he had shown them. 78:12 He did amazing things in the sight of their ancestors, in the land of Egypt, in the region of Zoan. 78:13 He divided the sea and led them across it; he made the water stand in a heap. 78:14 He led them with a cloud by day, and with the light of a fire all night long. 78:15 He broke open rocks in the wilderness, and gave them enough water to fill the depths of the sea. 78:16 He caused streams to flow from the rock, and made the water flow like rivers. 78:17 Yet they continued to sin against him, and rebelled against the sovereign One in the desert. 78:18 They willfully challenged God by asking for food to satisfy their appetite. 78:19 They insulted God, saying, “Is God really able to give us food in the wilderness? 78:20 Yes, he struck a rock and water flowed out, streams gushed forth. But can he also give us food? Will he provide meat for his people?” 78:21 When the Lord heard this, he was furious. A fire broke out against Jacob, and his anger flared up against Israel, 78:22 because they did not have faith in God, and did not trust his ability to deliver them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 78:1

The doctrine which I am about to deliver.

Wesley: Psa 78:2

Weighty sentences.

Wesley: Psa 78:2

Not that the words are hard to be understood, but the things, God's transcendent goodness, their unparallel'd ingratitude; and their stupid ignorance and insensibleness, under such excellent teachings of God's word and works, are prodigious and hard to be believed.

Wesley: Psa 78:2

Of things done in ancient times.

Wesley: Psa 78:5

This is justly put in first place, as the chief of all his mercies.

Wesley: Psa 78:5

His law, called a testimony, because it is a witness between God and men, declaring the duties which God expects from man, and the blessings which man may expect from God.

Wesley: Psa 78:9

That Ephraim is here put for all Israel seems evident from the following verses, wherein the sins, upon which this overthrow is charged, are manifestly the sins of all the children of Israel, and they who are here called Ephraim are called Jacob and Israel, Psa 78:21, and this passage may refer to that dreadful overthrow related, 1Sa 4:10-11, which is particularly named, because as the ark, so the flight was in that tribe. And the psalmist having related this amazing providence, falls into a large discourse of the causes of it, namely, the manifold sins of that and the former generations, which having prosecuted from hence to Psa 78:60, he there returns to this history, and relates the sad consequence of that disaster, the captivity of the ark, and God's forsaking of Shiloh and Ephraim, and removing thence to the tribe of Judah and mount Zion.

Wesley: Psa 78:9

These are put for all arms.

Wesley: Psa 78:12

In the territory.

Wesley: Psa 78:12

An ancient and eminent city of Egypt.

Wesley: Psa 78:15

In Rephidim, and again in Kadesh.

Wesley: Psa 78:16

Which miraculously followed them in all their travels, even to the borders of Canaan.

Wesley: Psa 78:17

Where they had such singular obligations to obedience. This was a great aggravation of their sins.

Wesley: Psa 78:18

Desired a proof of God's power.

Wesley: Psa 78:18

Not for their necessary subsistence, but out of an inordinate and luxurious appetite.

Wesley: Psa 78:22

That he both could, and would save them from the famine which they feared.

JFB: Psa 78:1

This Psalm appears to have been occasioned by the removal of the sanctuary from Shiloh in the tribe of Ephraim to Zion in the tribe of Judah, and the coincident transfer of pre-eminence in Israel from the former to the latter tribe, as clearly evinced by David's settlement as the head of the Church and nation. Though this was the execution of God's purpose, the writer here shows that it also proceeded from the divine judgment on Ephraim, under whose leadership the people had manifested the same sinful and rebellious character which had distinguished their ancestors in Egypt. (Psa. 78:1-72)

JFB: Psa 78:1

The language of a religious teacher (Psa 78:2; Lam 3:14; Rom 2:16, Rom 2:27; compare Psa 49:4). The history which follows was a "dark saying," or riddle, if left unexplained, and its right apprehension required wisdom and attention.

JFB: Psa 78:3-8

This history had been handed down (Exo 12:14; Deu 6:20) for God's honor, and that the principles of His law might be known and observed by posterity. This important sentiment is reiterated in (Psa 78:7-8) negative form.

JFB: Psa 78:5

(Psa 19:7).

JFB: Psa 78:8

(Deu 21:18).

JFB: Psa 78:8

On God's service (2Ch 12:14).

JFB: Psa 78:9-11

The privileges of the first-born which belonged to Joseph (1Ch 5:1-2) were assigned to Ephraim by Jacob (Gen 48:1). The supremacy of the tribe thus intimated was recognized by its position (in the marching of the nation to Canaan) next to the ark (Num 2:18-24), by the selection of the first permanent locality for the ark within its borders at Shiloh, and by the extensive and fertile province given for its possession. Traces of this prominence remained after the schism under Rehoboam, in the use, by later writers, of Ephraim for Israel (compare Hos 5:3-14; Hos 11:3-12). Though a strong, well-armed tribe, and, from an early period, emulous and haughty (compare Jos 17:14; Jdg 8:1-3; 2Sa 19:41), it appears, in this place, that it had rather led the rest in cowardice than courage; and had incurred God's displeasure, because, diffident of His promise, though often heretofore fulfilled, it had failed as a leader to carry out the terms of the covenant, by not driving out the heathen (Exo 23:24; Deu 31:16; 2Ki 17:15).

JFB: Psa 78:12-14

A record of God's dealings and the sins of the people is now made. The writer gives the history from the exode to the retreat from Kadesh; then contrasts their sins with their reasons for confidence, shown by a detail of God's dealings in Egypt, and presents a summary of the subsequent history to David's time.

JFB: Psa 78:12-14

For Egypt, as its ancient capital (Num 13:22; Isa 19:11).

JFB: Psa 78:15-16

There were two similar miracles (Exo 17:6; Num 20:11).

JFB: Psa 78:15-16

And--rivers--denote abundance.

JFB: Psa 78:17-20

Literally, "added to sin," instead of being led to repentance (Rom 2:4).

JFB: Psa 78:18

(Mat 15:19).

JFB: Psa 78:18

Literally, "soul," or, "desire."

JFB: Psa 78:18

And--tempted--illustrated by their absurd doubts,

JFB: Psa 78:19-20

In the face of His admitted power.

JFB: Psa 78:21

The effect of the "anger" (Num 11:1).

JFB: Psa 78:22

(Compare Heb 8:8-9).

Clarke: Psa 78:1

Give ear, O my people - This is the exordium of this very pathetic and instructive discourse.

Clarke: Psa 78:2

In a parable - Or, I will give you instruction by numerous examples; see Psa 49:1-4 (note), which bears a great similarity to this; and see the notes there. The term parable, in its various acceptations, has already been sufficiently explained; but משל mashal may here mean example, as opposed to תורה torah , law or precept, Psa 49:1.

Clarke: Psa 78:3

Which we have heard and known - We have heard the law, and known the facts.

Clarke: Psa 78:4

We will not hide them - In those ancient times there was very little reading, because books were exceedingly scarce; tradition was therefore the only, or nearly the only, means of preserving the memory of past events. They were handed down from father to son by parables or pithy sayings and by chronological poems. This very Psalm is of this kind, and must have been very useful to the Israelites, as giving instructions concerning their ancient history, and recounting the wonderful deeds of the Almighty in their behalf.

Clarke: Psa 78:6

A testimony in Jocob - This may signify the various ordinances, rites, and ceremonies prescribed by the law; and the word law may mean the moral law, or system of religious instruction, teaching them their duty to God, to their neighbor, and to themselves. These were commanded to the fathers - the patriarchs and primitive Hebrews, that they should make them known to their children, who should make them known to the generation that was to come, whose children should also be instructed that they might declare them to their children; to the end that their hope might be in God, that they might not forget his works, and might keep his commandments: that they might not be as their fathers, but have their heart right and their spirit steadfast with God, Psa 78:6-8. Five generations appear to be mentioned above: 1. Fathers; 2. Their children; 3. The generation to come; 4. And their children; 5. And their children. They were never to lose sight of their history throughout all their generations. Some think the testimony here may mean the tabernacle.

Clarke: Psa 78:9

The children of Ephraim - turned back - This refers to some defeat of the Ephraimites; and some think to that by the men of Gath, mentioned 1Ch 7:21. R. D. Kimchi says this defeat of the Ephraimites was in the desert; and although the story be not mentioned in the law, yet it is written in the Books of the Chronicles, where we read, on the occasion of "Zabad the Ephraimite, and Shuthelah, etc., whom the men of Gath, who were born in the land, slew; and Ephraim their father mourned many days, and his brethren came to comfort him,"1Ch 7:20-22 : but to what defeat of the Ephraimites this refers is not certainly known; probably the Israelites after the division of the two kingdoms are intended.

Clarke: Psa 78:10

They kept not the covenant; of God - They abandoned his worship, both moral and ritual. Thev acted like the Ephraimites in the above case, who threw down their bows and arrows, and ran away.

Clarke: Psa 78:12

The field of Zoan - " In campo Taneos ,"Vugate. Tanis was the capital of Pharaoh, where Moses wrought so many miracles. It was situated in the Delta, on one of the most easterly branches of the Nile. It was afterwards called Thanis; and from it the district was called the Thanitic Canton. See Calmet. Dr. Shaw thinks Zoan was intended to signify Egypt in general.

Clarke: Psa 78:13

He divided the sea, and caused them to pass through - The reader is requested to consult the notes on the parallel passages marked in the margin on this verse and Psa 78:14-17, etc., where all these miracles are largely explained.

Clarke: Psa 78:18

By asking meat for their lust - לנפשם lenaphsham , "for their souls,"i.e., for their lives; for they said in their hearts that the light bread, the manna, was not sufficient to sustain their natural force, and preserve their lives. It seems, however, from the expression, that they were wholly carnal; that they had no spirituality of mind; they were earthly, animal, and devilish.

Clarke: Psa 78:22

They believed not in God - After all the miracles they had seen, they were not convinced that there was a Supreme Being! and, consequently, they did not trust in his salvation - did not expect the glorious rest which he had promised them. Their descendants in the present day are precisely in this state. Multitudes of them disbelieve the Divine origin of their law, and have given up all hopes of a Messiah.

Calvin: Psa 78:1

1.Give ear, O my people! to my law From the close of the psalm, it may with probability be conjectured, that it was written long after the death of David; for there we have celebrated the kingdom erected by God in the family of David. There also the tribe of Ephraim, which is said to have been rejected, is contrasted with, and set in opposition to, the house of David. From this it is evident, that the ten tribes were at that time in a state of separation from the rest of the chosen people; for there must be some good reason why the kingdom of Ephraim is branded with a mark of dishonor as being illegitimate and bastard. ³⁰⁸

Whoever was the inspired writer of this psalm, he does not introduce God speaking as is thought by some, but he himself addresses the Jews in the character of a teacher. It is no objection to this that he calls the people his people, and the law his law; it being no uncommon thing for the prophets to borrow the name of Him by whom they were sent, that their doctrine might have the greater authority. And, indeed, the truth which has been committed to their trust may, with propriety, be called theirs. Thus Paul, in Rom 2:16, glories in the gospel as his gospel, an expression not to be understood as implying that it was a system which owed its origin to him, but that he was a preacher and a witness of it. I am somewhat doubtful whether interpreters are strictly correct in translating the word תורה , torah, by law. ³⁰⁹ The meaning of it seems to be somewhat more general, as appears from the following clause, where the Psalmist uses the phrase, the words of my mouth, in the same sense. If we consider with what inattention even those who make great professions of being the disciples of God listen to his voice, we will admit that the prophet had good reason for introducing his lessons of instruction by a solemn call of attention. He does not, it is true, address the unteachable and obstinate, who frowardly refuse to submit themselves to the word of God; but as even true believers themselves are generally too backward to receive instruction, this exhortation, so far from being superfluous, was highly necessary to stir up the sluggish and inactive among them.

To secure for himself the greater attention, he declares it to be his purpose to discuss subjects of a great, high, and difficult character. The word משל , mashal, which I have translated a parable, denotes grave and striking sentences, such as adages, or proverbs, and apophthegms. ³¹⁰ As then the matter itself of which we treat, if it is weighty and important, awakens the minds of men, the inspired penman affirms that it is his purpose to utter only striking sentences and notable sayings. The word חידות , chidoth, which, following others, I have rendered enigmas, is here used, not so much for dark sentences, as for sayings which are pointed and worthy of special notice. ³¹¹ He does not mean to wrap up his song in ambiguous language, but clearly and distinctly to dwell both upon the benefits of God and the ingratitude of the people. Only, as I have said, his design is to stimulate his readers to weigh and consider more attentively the subject propounded. This passage is quoted by Matthew, (Mat 13:35,) and applied to the person of Christ, when he held the minds of the people in suspense by parables which they could not understand. Christ’s object in doing so, was to prove that he was a distinguished prophet of God, and that thus he might be received with the greater reverence. Since he then resembled a prophet because he preached sublime mysteries in a style of language above the common kind, that which the sacred writer here affirms concerning himself, is with propriety transferred to him. If in this psalm there shines forth such a majesty as may justly stir up and inflame the readers with a desire to learn, we gather from it with what earnest attention it becomes us to receive the gospel, in which Christ opens and displays to us the treasures of his celestial wisdom.

Calvin: Psa 78:3

3.What we have heard and known There seems to be some discrepancy between what the Psalmist had stated in the commencement, when he said that he would speak of great and hidden matters, and what he now adds, that his subject is a common one, and such as is transmitted from one age to another by the father to the son. If it was incumbent upon the fathers to recount to their children the things here spoken of, these things ought, of course, to have been familiarly known to all the people, yea, even to those who were most illiterate, and had the weakest capacity. Where, then, it may be said, are the enigmas or dark sentences of which he has just now made mention? I answer, that these things can easily be reconciled; for although the psalm contains many things which are generally known, yet he illustrates them with all the splendor and ornaments of diction, that he may the more powerfully affect the hearts of men, and acquire for himself the greater authority. At the same time, it is to be observed, that however high may be the majesty of the Word of God, this does not prevent the benefits or advantages of it from reaching even to the unlearned and to babes. The Holy Spirit does not in vain invite and encourage such to learn from it: — a truth which we ought carefully to mark. If God, accommodating himself to the limited capacity of men, speaks in an humble and lowly style, this manner of teaching is despised as too simple; but if he rise to a higher style, with the view of giving greater authority to his Word, men, to excuse their ignorance, will pretend that it is too obscure. As these two vices are very prevalent in the world, the Holy Spirit so tempers his style as that the sublimity of the truths which he teaches is not hidden even from those of the weakest capacity, provided they are of a submissive and teachable disposition, and bring with them an earnest desire to be instructed. It is the design of the prophet to remove from the mind all doubt respecting his sayings, and for this purpose, he determines to bring forward nothing new, but such subjects as had been long well known, and received without dispute in the Church. He accordingly not only says we have heard, but also we have known. Many things are rashly spread abroad which have no foundation in truth; yea, nothing is more common than for the ears of men to be filled with fables. It is, therefore, not without cause that the prophet, after having spoken of the things which he had heard, at the same time, refers in confirmation of their truth to undoubted testimony. He adds, that the knowledge of these subjects had been communicated to the Jews by their fathers. This does not imply, that what is taught under the domestic roof is always faultless; but it is obvious, that there is afforded a more favorable opportunity of palming upon men forgeries for truth, when things are brought from a distant country. What is to be principally observed is, that all fathers are not here spoken of indiscriminately, but only those who were chosen to be God’s peculiar people, and to whom the care of divine truth was intrusted.

Calvin: Psa 78:4

4.We will not conceal them from their children in the generation to come Some take the verb נכחד , nechached, in the nephil conjugation, and translate it, they are not concealed or hidden. But it ought, according to the rules of grammar, to be resolved thus: — We will not conceal them from our posterity, implying, that what we have been taught by our ancestors we should endeavor to transmit to their children. By this means, all pretense of ignorance is removed; for it was the will of God that these things should be published from age to age without interruption; so that being transmitted from father to child in each family, they might reach even the last family of man. The end for which this was to be done is shown — that they might celebrate the praises of Jehovah, in the wonderful works which he hath done

Calvin: Psa 78:5

5.He established a testimony in Jacob ³¹² As the reception or approbation of any doctrine by men would not be a sufficient reason for yielding a firm assent to its truth, the prophet proceeds farther, and represents God as the author of what he brings forward. He declares, that the father’s were not led to instruct their children in these truths under the mere impulse of their own minds, but by the commandment of God. Some understand the words, He hath established a testimony in Jacob, and appointed a law in Israel, as implying that God had established a decree in Jacob, to be observed as an inviolable rule, which was, that the deliverance divinely wrought for the people should be at all times in the mouth of every Israelite; but this seems to give too restricted a sense. I therefore consider statute, or testimony, and law, ³¹³ as referring to the written law, which, however, was partly given for this end, that by the remembrance of their deliverance, the people, after having been once gathered into one body, might be kept in their allegiance to God. The meaning then is, that God not only acquired a right to the Jews as his people by his mighty power, but that he also sealed up his grace, that the knowledge of it might never be obliterated. And, undoubtedly, it was then registered as it were in public records, when the covenant was ratified by the written law, in order to assure the posterity of Abraham that they had been separated from all other nations. It would have been a matter of very small importance to have been acquainted with, or to have remembered the bare history of what had been done, had their eyes not been, at the same time, directed to the free adoption and the fruit of it. The decree then is this, That the fathers being instructed in the doctrine of the law themselves, should recount, as it were, from the mouth of God, to their children, that they had been not only once delivered, but also gathered into one body as his Church, that throughout all ages they might yield a holy and pure obedience to him as their deliverer. The reading of the beginning of the second clause of the verse properly is, Which he commanded, etc. But the relative אשר , asher, which, I have no doubt, is here put by way of exposition for namely, or that is, he commanded, etc. I have translated it for, which amounts to the same thing.

Calvin: Psa 78:6

6.That the generation to come might know them In this verse, the Psalmist confirms what he had said concerning the continued transmission of divine truth. It greatly concerns us to know, that the law was given not for one age only; but that the fathers should transmit it to their children, as if it were their rightful inheritance, in order that it might never be lost, but be preserved to the end of the world. This is the reason why Paul, in 1Ti 3:15, asserts that “the Church is the pillar and ground of the truth;” by which he does not mean that the truth of itself is weak, and stands in need of foreign supports, but that God extends and diffuses it by the instrumentality of his ministers, who when they faithfully execute the office of teaching with which they are invested, sustain the truth, as it were, upon their shoulders. Now, the prophet teaches us, that it is our bounden duty to use our endeavors that there may be a continual succession of persons to communicate instruction in divine truth. It is said of Abraham before the law was written, Gen 18:19,

“I know him, that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment;”

and after his death, this was enjoined upon the patriarchs as a necessary part of their duty. No sooner was the law delivered, than God appointed priests in his Church to be public masters and teachers. He has also testified by the prophet Isaiah, that the same is to be observed under the New Testament dispensation, saying,

“My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, from henceforth and for ever.” (Isa 59:21)

In the passage before us, however, a particular injunction is given to the fathers on this point — each of them is enjoined diligently to instruct his own children, and all without distinction are taught, that their exertions in transmitting the name of God to their posterity will be most acceptable to Him, and receive his highest approbation. By the words, That the children to be born should arise, is not denoted a small number of individuals; but it is intimated, that the preachers of divine truth, by whose efforts pure religion may flourish and prevail for ever, will be as numerous as those who are born into the world.

Calvin: Psa 78:7

7.That they might set their hope in God Here the Psalmist points out the use to which the doctrine which he had stated should be applied. In the first place, the fathers, when they find that on the one hand they are instrumental in maintaining the pure worship of God, and that on the other, they are the means of providing for the salvation of their children, should, by such a precious result of their labors, be the more powerfully stirred up to instruct their children. In the second place, the children on their part, being inflamed with greater zeal, should eagerly press forward in the acquisition of divine knowledge, and not suffer their minds to wander in vain speculations, but should aim at, or keep their eyes directed to, the right mark. It is unhappy and wretched toil to be

“ever learning, and never able to come to the knowledge of
the truth,” (2Ti 3:7.)

When, therefore, we hear for what purpose the law was given, we may easily learn what is the true and most successful method of deriving benefit from it. The inspired writer places trust first, assigning it the highest rank. He then requires the observance of the holy commandments of God; and he puts in the middle the remembrance of the works of God, which serves to confirm and strengthen faith. In short, what he means is, that the sum of heavenly wisdom consists in this, that men, having their hearts fixed on God by a true and unfeigned faith, call upon him, and that, for the purpose of maintaining and cherishing their confidence in him, they exercise themselves in meditating in good earnest upon his benefits; and that then they yield to him an unfeigned and devoted obedience. We may learn from this, that the true service of God begins with faith. If we transfer our trust and confidence to any other object, we defraud him of the chief part of his honor.

Calvin: Psa 78:8

8.And that they might not be as their fathers, a rebellious and provoking generation The Psalmist here shows still more distinctly how necessary this sermon was, from the circumstance that the Jews were exceedingly prone to revolt from God, if they were not kept in subjection by powerful restraints. He takes it as a fact, which could not be questioned, that their hearts were in no respect better than the hearts of their fathers, whom he affirms to have been a treacherous, rebellious, crooked and disobedient race. They would, therefore, immediately backslide from the way of God, unless their hearts were continually sustained by stable supports. The experience of all ages shows that what Horace writes concerning his own nation is true every where: —

“ Ætas parenturn, pejor avis, tulit
Nos nequiores, mox daturos
Progeniem vitiosiroem .”
Odes, Book III. Ode vi.

“The age that gave our fathers birth,
Saw them their noble sires disgrace:
We, baser still, shall leave on earth
The still increasing guilt of our degenerate race.”
Boscawen’Translation.

What then would be the consequence, did not God succor the world which thus proceeds from evil to worse? As the prophet teaches the Jews from the wickedness and perverseness of their fathers, that they stood in need of a severe discipline to recall them from the imitation of bad examples, we learn from this, how great the folly of the world is, in persuading itself that the example of the fathers is to be regarded as equivalent to a law, which ought, in every case, to be followed. He does not here speak of all people without distinction, but of the holy and chosen race of Abraham; nor does he rebuke a small number of persons, but almost the whole nation, among whom there prevailed excessive obstinacy, as well as perverse forgetfulness of the grace of God, and perfidious dissimulation. He does not mention merely the fathers of one age, but he comprehends a period stretching back into a remote antiquity, that persons may not take occasion to excuse themselves in committing sin, from the length of time during which it has prevailed. We must therefore make a wise selection from amongst the fathers of those whom it becomes us to imitate. It being a work of great difficulty to remove the disposition to this perverse imitation of the fathers, towards whom the feeling of reverence is naturally impressed on the minds of their successors, the prophet employs a multiplicity of terms to set forth the aggravated wickedness of the fathers, stigmatising them as chargeable with apostasy, provocation, treachery, and hypocrisy. These are very weighty charges; but it will be evident from the sequel that they are not exaggerated. The word הכין , hechin, which I have rendered directed, is by some translated established, but in my opinion, the meaning rather is, that God’s ancient people always turned aside from God into crooked by-paths. Also, in what follows, instead of reading whose spirit was not faithful towards God, some read whose spirit leaned not upon God. ³¹⁵ But it is better to follow the former interpretation, That they were not faithfully and steadfastly devoted to God, although they had solemnly sworn allegiance to him. The Papists make use of this passage as an argument to prove that man has the power of bending his own heart, and directing it either to good or evil as he pleases; but this is an inference from it which cannot stand examination for a single moment. Although the prophet justly blames those who have not directed their heart aright, his object is not expressly to speak of what men can do of themselves. It is the special work of God to turn to himself the hearts of men by the secret influence of his Holy Spirit. It does not however follow from this, that they will be exempted from blame, when their own lust and depravity draw them away from God. Moreover, from the sins which are here reproved, we should learn in what way he would have us to obey and serve him. In the first place, we must lay aside all obstinacy and take his yoke upon us; ³¹⁶ and, secondly, we must clothe ourselves with the spirit of meekness, bring the affections of the heart to the obedience of God, and follow after uprightness, and that not with the fervor of a mere transient impulse, but with unfeigned and unwavering steadfastness.

Calvin: Psa 78:9

9.The children of Ephraim being armed, and shooting with the bow The sacred writer sets before us an example of this unfaithfulness in the children of Ephraim. As those who are pertinaciously set upon doing evil are not easily led to repentance and reformation by simple instruction, the punishments with which God visited the children of Ephraim are brought forward, and by these it is proved that they were reprobates. Since they were a warlike people, it was an evidence of the divine displeasure for them to turn their backs in battle. And it is expressly declared, that they were skillful in shooting with the bow; ³¹⁷ for it is an additional stigma to represent such as were armed with weapons to wound their enemies at a distance as fleeing through fear. From this, it is the more abundantly manifest that they had incurred the displeasure of God, who not only deprived them of his aid, but also made their hearts effeminate in the hour of danger.

Here the question may be raised, Why the children of Ephraim only are blamed, when we find a little before, all the tribes in general comprehended in the same sentence of condemnation? Some commentators refer this to the slaughter of the sons of Ephraim by the men of Gath, who came forth against them to recover their cattle of which they had been despoiled, 1Ch 7:20. ³¹⁸ But this exposition is too restricted. Perhaps the kingdom of Israel had fallen into decay, and had been almost ruined when this psalm was composed. It is therefore better to follow the opinion of other interpreters, who think, that by the figure synecdoche, the children of Ephraim are put for the whole people. But these interpreters pass over without consideration the fact, which ought not to be overlooked, that the Ephraimites are purposely named because they were the means of leading others into that rebellion which took place when Jeroboam set up the calves, (1Kg 12:25.) What we have already said must be borne in mind, that towards the close of the psalm, the rejection of the tribe of Ephraim is, not, without cause, contrasted with the election of the tribe of Judah. The children of Ephraim are also here spoken of by way of comparison, to warn the true children of Abraham from the example of those who cut themselves off from the Church, and yet boasted of the title of the Church without exhibiting holy fruits in their life. ³¹⁹ As they surpassed all the other tribes in number and wealth, their influence was too powerful in beguiling the simple; but of this the prophet now strips them, showing that they were deprived of the aid of God.

Calvin: Psa 78:10

10.They kept not the covenant of God This is the reason assigned for the Ephraimites turning their backs in the day of battle; and it explains why the divine assistance was withheld from them. Others, it is true, were guilty in this respect as well as they, but the vengeance of God executed on that tribe, which by its influence had corrupted almost the whole kingdom, is purposely brought forward as a general warning. Since then the tribe of Ephraim, in consequence of its splendor and dignity, when it threw off the yoke, encouraged and became as it were a standard of shameful revolt to all the other tribes, the prophet intended to put people on their guard, that they might not suffer themselves in their simplicity to be again deceived in the same manner. It is no light charge which he brings against the sons of Ephraim: he upbraids them on account of their perfidiousness in despising the whole law and in violating the covenant. Although he employs these two words, law and covenant, in the same sense; yet, in placing the covenant first, he clearly shows that he is speaking not only of the moral law, the all-perfect rule of life, but of the whole service of God, of the truth and faithfulness of the divine promises, and of the trust which ought to be reposed in them, ³²⁰ of invocation, and of the doctrine of true religion, the foundation whereof was the adoption. He therefore calls them covenant-breakers, because they had fallen from their trust in the promises, by which God had entered into covenant with them to be their Father. Yet he afterwards very properly adds the law, in which the covenant was sealed up, as it were, in public records. He aggravates the enormity of their guilt by the word refuse, which intimates that they were not simply carried away by a kind of thoughtless or inconsiderate recklessness, and thus sinned through giddiness, want of knowledge or foresight, but that they had purposely, and with deliberate obstinacy, violated the holy covenant of God.

Calvin: Psa 78:11

11.And they forgat his works This shameful impiety is here represented as having originated in ingratitude, inasmuch as they wickedly buried, and made no account of the deliverance wrought for them, which was worthy of everlasting remembrance. Truly it was stupidity more than brutish, or rather, as it were, a monstrous thing, ³²¹ for the Israelites to depart from God, to whom they were under so many and strong obligations. Nor would it have been possible for them to have been so bewitched by Satan, had they not quite forgotten the many miracles wrought in their behalf, which formed so many bonds to keep them in the fear of God and in obedience to him. That no excuse might be left for extenuating their guilt, the prophet ennobles those works by applying to them the term wonderful, thereby intimating, that God’s manner of acting was not of a common kind, so as easily to account for their gradually forgetting his works, but that the Israelites had perversely and wickedly shut their eyes, that they might not be restrained in their sinful course, by beholding the glory of God.

Calvin: Psa 78:12

12.He wrought marvellously in the sight of their fathers The Psalmist is still to be regarded as condemning the posterity of the Israelites for their guilt; but he very properly, at the same time, begins to speak of the first ancestors of the nation, intimating, that the whole race of them, even from their first original, were of a perverse and rebellious disposition. But having remarked that the children of Ephraim had fallen into apostasy, because they had forgotten the wonderful works of God, he continues to prosecute the same subject. Meanwhile, as I have said, he makes a very happy transition to speak of the fathers, whom it was his object to include in the same condemnation. In the first place, he adverts to the miracles which were wrought in the midst of the land of Egypt, previous to the departure of the people from it. To recall these the more vividly to the mind, he names a place which was highly celebrated — the field of Zoan. He next comes to speak of the passage through the sea, where he repeats what was brought under our notice in the previous psalm, that the order of nature was reversed when the waters stopped in their course, and were even raised up into solid heaps like mountains. In the third place, he declares, that after the people had passed through the Red Sea, God still continued to be their guide in their journey; and that this might not be a mere temporary deliverance, he graciously continued to stretch forth his hand to bestow upon them new testimonies of his goodness. It being a difficult and wearisome thing for them to pursue their journey through dry and sandy regions, it was no ordinary blessing to be protected from the heat of the sun by the intervention of a cloud. This, however, was to them a pledge of more distinguished grace. God hereby testified, that this people were under his protection, until they should reach the heavenly inheritance. Accordingly, Paul teaches in 1Co 10:2, that there was a kind of baptism administered to the people in that cloud, as also in their passing through the sea; the fruit of which is not limited to this frail and transitory life, but extends even to everlasting salvation.

Calvin: Psa 78:15

15.He clave the rocks in the wilderness The Psalmist produces another evidence of the fatherly love by which God testified the greatness of the care which he exercised about the welfare of this people. It is not simply said that God gave them drink, but that he did this in a miraculous manner. Streams, it is true, sometimes issue from rocks, but the rock which Moses smote was completely dry. Whence it is evident, that the water was not brought forth from any spring, but that it was made to flow from the profoundest deeps, as if it had been said, from the very center of the earth. Those, therefore, who have interpreted this passage as meaning, that the Israelites drank in the bottomless deeps, because the waters flowed in great abundance, have failed in giving the true explanation. Moses, in his history of the miracle, rather enhances its greatness, by intimating, that God commanded those waters to come gushing from the remotest veins.

The same truth is confirmed in the following verse, in which it is stated, that where there had not been a single drop of water before there was a large and mighty river. Had there only sprung out of the rock a small rivulet, ungodly men might have had some apparent ground for cavilling at, and underrating the goodness of God, but when the water gushed out in such copious abundance all on a sudden, who does not see that the ordinary course of nature was changed, rather than that some vein or spring which lay hidden in the earth was opened?

Calvin: Psa 78:17

17.Yet they continued still to sin against him The prophet, having briefly declared how God, by a continual succession of benefits, had clearly manifested the greatness of his love towards the children of Abraham, now adds, that after having been laid under such deep and solemn obligations to him, they, as was natural to them, and according to their customary way, wickedly rebelled against him. In the first place, he accuses them of having provoked him grievously, by pertinaciously adding iniquity to iniquity; and then he points out the particular kind of the provocation with which they were chargeable. By the word provoke, he intimates, that it was no light offense which they had committed, but wickedness so heinous and aggravated as not to be endured. From the place in which it was committed, he aggravates the enormity of the sin. It was in the very wilderness, whilst the remembrance of their deliverance was yet fresh in their memory, and where they had every day full in their view tokens of the presence of God, and where even necessity itself should have constrained them to yield a true and holy obedience — it was in that place, and under these circumstances, that they repressed not their insolence and unbridled appetite. ³²⁵ It was then, certainly, a proof of monstrous infatuation for them to act in such a wanton and disgraceful manner as they did, at the very time when their want of all things should have proved the best remedy for keeping them under restraint, and to do this even in the presence of God, who presented before them such manifestations of his glory as filled them with terror, and who allured them so kindly and tenderly to himself.

Calvin: Psa 78:18

18.And they tempted God in their heart This is the provocation of which mention is made in the preceding verse. Not that it was unlawful for them simply to ask food, when constrained to do so by the cravings of hunger. Who can impute blame to persons, when being hungry, they implore God to supply their necessities? The sin with which the Israelites were chargeable consisted in this, that not content with the food which He had appointed them, they gave loose reins to their lusts. He, at that time, had begun to feed them with manna, as we shall again see by and by. It was their loathing of that sustenance which impelled them eagerly to desire new food, as if they disdained the allowance assigned them by their heavenly Father. This is what is meant when it is said that they asked food for their soul ³²⁶ They were not reduced to the necessity of asking it by hunger; but their lust was not satisfied with living on the provision which God had appointed for them. On this account, it is declared, that they tempted God, overpassing, as they did, the bounds within which he had limited them. Whoever, undervaluing and despising the permission or license which He grants, gives full scope to his own intemperate lust, and desires more than is lawful, is said to tempt God. He acts as if he would subject Him to his own caprice, or questioned whether He could do more than he is pleased really to do. God has power to accomplish whatever he wills; and assuredly, the person who would separate the power of God from his will, or represent him as unable to do what he wills, does all he can to rend him in pieces. Those are chargeable with doing this, who are set upon trying whether he will grant more than he has given them permission to ask. That, therefore, the lust of the flesh may not stir us up to tempt him, let us learn to impose a restraint upon our desires, and humbly to rest contented within the limits which are prescribed to us. If the flesh is allowed to indulge itself without control, we will not be satisfied with ordinary bread, but will often, and in many ways, murmur against God.

Calvin: Psa 78:19

19.And they spake against God. The prophet had said that they tempted God in their heart; ³²⁷ and now he adds, that they were not ashamed openly to utter with their impure and blasphemous tongues, the impiety which they had inwardly conceived. From this, it is the more abundantly manifest that malignity and wickedness had taken entire possession of their hearts. Thus we see how lust conceives sin, when it is admitted into the soul with unhallowed consent. Afterwards the sin develops itself farther, even as we see the Israelites proceeding to such a length of profane wantonness, as to call in question the power of God, as if they made no account of it, any farther than as it ministered to their lust. By the table prepared which is spoken of, is to be understood the dainty food, which was their ordinary fare in Egypt. A single dish did not satisfy their appetite. They were not contented unless they could gratify themselves with great abundance and variety. When it is said in the following verse, Behold! God smote the rock, and the waters gushed out, etc. , this, I have no doubt, is the language of bitter irony, with which the prophet taunts their unblushing insolence. It is not very likely that they spake in this manner; but he relates, as it were, with their mouth, or in their person, the things which took place before their eyes.

Calvin: Psa 78:21

21.Therefore Jehovah heard, and was wroth This hearing of God implies full and perfect knowledge; and it is a figure taken from earthly judges, who cannot punish criminals until they have become thoroughly acquainted with the cause. He is said to hear his own people, when he shows his favor and mercy towards them by granting their requests; and, on the other hand, he is said to hear those blasphemies which he does not allow to pass unpunished. To remove all ground for thinking that the divine wrath was unduly severe, the enormity of the guilt of the Israelites is again described as manifested in this, that they believed not God, nor trusted in his salvation. It is here taken as an indisputable point, that promises were made to them to which they ought to have yielded an assent, which, however, they were prevented from yielding by the extreme infatuation with which they were carried away. To trust in the salvation of God, is to lean upon his fatherly providence, and to regard him as sufficient for the supply of all our wants. From this we learn not only how hateful unbelief is in the sight of God, but also, what is the true nature of faith, and what are the fruits which it produces. Whence is it that men quietly submit themselves to Him, but because they are persuaded that their salvation is singularly precious in his sight, and are fully assured that he will give them whatever is needful for them? It is thus that they are led to surrender themselves to him, to be governed according to his good pleasure. Faith, then, is the root of true piety. It teaches us to hope for, and to desire every blessing from God, and it frames us to yield obedience to him; while those who distrust him must necessarily be always murmuring and rebelling against him. The scope of the prophet is this, that the pretences to faith which are made by those who do not hope for salvation from God, rest upon false grounds; for when God is believed in, the hope of salvation is speedily produced in the mind, and this hope renders to him the praise of every blessing.

Defender: Psa 78:2

This verse was quoted by Jesus (Mat 13:35) in explanation of why He was speaking in parables."

TSK: Psa 78:1

Psa 49:1-3, Psa 51:4; Jdg 5:3; Pro 8:4-6; Isa 51:4, Isa 55:3; Mat 13:9

TSK: Psa 78:2

I will : Psa 49:4; Mat 13:13, Mat 13:34, Mat 13:35

dark sayings : Pro 1:6; Mat 13:11-13; Mar 4:34

TSK: Psa 78:3

Psa 44:1, Psa 48:8; Exo 12:26, Exo 12:27, Exo 13:8, Exo 13:14, Exo 13:15

TSK: Psa 78:4

We will : Psa 145:4-6; Deu 4:9, Deu 6:7; Joe 1:3

showing : Psa 71:18; Deu 11:19; Jos 4:6, Jos 4:7, Jos 4:21-24

praises : Psa 9:14, Psa 10:1-5, Psa 145:5, Psa 145:6; Isa 63:7-19

TSK: Psa 78:5

For he : Psa 81:5, Psa 119:152, Psa 147:19; Deu 4:45, Deu 6:7, Deu 11:19; Isa 8:20; Rom 3:2; 1Jo 5:9-12

testimony : The word testimony is used for the ark, and for the law, written on tables of stone, put within the ark, and covered with the mercy seat. This testified the Lord’ s gracious presence with his people, and seemed to point out to them both the way of access and acceptance, and the standard or rule of their duty. Exo 25:16, Exo 25:21, Exo 40:3, Exo 40:20

that they : Psa 78:3, Psa 78:4; Gen 18:19; Isa 38:19; Eph 6:4

TSK: Psa 78:6

That : Psa 48:13, Psa 71:18, Psa 102:18, Psa 145:4; Est 9:28

who : Psa 90:16; Deu 4:10; Jos 22:24, Jos 22:25; Joe 1:3

TSK: Psa 78:7

set : Psa 40:4, Psa 62:5, Psa 91:14, Psa 130:6, Psa 130:7, Psa 146:5; Jer 17:7, Jer 17:8; 1Pe 1:21

not forget : Psa 77:10-12, Psa 103:2, Psa 105:5; Exo 12:24-27; Deu 4:9, Deu 7:18, Deu 7:19, Deu 8:2, Deu 8:11; Est 9:27, Est 9:28; 1Co 11:24

keep : Deu 5:29; Joh 14:21-24; 1Jo 3:22-24, 1Jo 5:3; Rev 14:12

TSK: Psa 78:8

as their : Psa 68:6, Psa 106:7; Exo 32:9, Exo 33:3, Exo 33:5, Exo 34:9; Deu 9:6, Deu 9:13, Deu 31:27; 2Ki 17:14; Eze 2:3-8, Eze 20:8, Eze 20:18; Mat 23:31-33; Act 7:51

set not : Heb. prepared not, Psa 78:37; 2Ch 12:14, 2Ch 19:3, 2Ch 20:33, 2Ch 30:19

whose : Psa 78:37; Deu 4:4; Jos 14:8, Jos 14:9; Act 11:23

TSK: Psa 78:9

The children : Some think this refers to a defeat of the Ephraimites mentioned in 1Ch 7:20-22; but it probably refers to the conduct and defeat of the ten tribes of which Ephraim was the head. Nothing is recorded in the history of Israel concerning the cowardice of the Ephraimites, as distinct from that of the other tribescaps1 . scaps0 ome therefore think, ""that the children of Ephraim""is put by a figure of speech for the nation in general. Deu 1:41-44; Jos 17:16-18; 1Sa 4:10, 1Sa 31:1

carrying : Heb. throwing forth

turned : Jdg 9:28, Jdg 9:38-40; Luk 22:33

TSK: Psa 78:10

Deu 31:16, Deu 31:20; Jdg 2:10-12; 2Ki 17:14, 2Ki 17:15; Neh 9:26-29; Jer 31:32

TSK: Psa 78:11

Psa 78:7, Psa 106:13, Psa 106:21, Psa 106:22; Deu 32:18; Jer 2:32

TSK: Psa 78:12

Marvellous : Psa 78:42-50, Psa 105:27-38, Psa 135:9; Exod. 7:1-12:51; Deu 4:34, Deu 6:22; Neh 9:10

Zoan : Zoan, the ancient capital of the Pharaohs, where Moses wrought so many miracles, is rendered by the Chaldee, Tanium , LXX Τανις , Vulgate, Tanis , and Coptic, Tane , from the Coptic, ten , plain, flat, level; being situated in the low ground of the Delta, on one of the eastern branches of the Nile, bearing its own name, near a large lake, now called the lake of Menzala, 44 miles west of Pelusium, and 169 miles east of Alexandria, according to the Antonine Itinerary, and three miles from the Mediterranean, according to the Geograph. Nubiens. Clim . 3, par. 3. There are ruins still remaining to mark the site of Zoan, or Tanis, called San by the Arabs; comprising broken obelisks, capitals of the Corinthian order, a granite monument, etc. Psa 78:43; Gen 32:3; Num 13:22; Isa 19:11, Isa 19:13; Eze 30:14

TSK: Psa 78:13

He divided : Psa 66:6, Psa 106:9, Psa 106:10, Psa 136:13-15; Exod. 14:1-15:27; Isa 63:13; 1Co 10:2, 1Co 10:3

made : Psa 38:7; Jos 3:16; Hab 3:15

TSK: Psa 78:14

Psa 105:39; Exo 13:21, Exo 13:22, Exo 14:24, Exo 40:35-38; Neh 9:12, Neh 9:19

TSK: Psa 78:15

Psa 105:41, Psa 114:8; Exo 17:6; Num 20:11; Isa 41:18, Isa 43:20; Joh 7:37, Joh 7:38; 1Co 10:4; Rev 22:1, Rev 22:17

TSK: Psa 78:16

Psa 105:41; Deu 8:15, Deu 9:21

TSK: Psa 78:17

Psa 78:32, Psa 95:8-10, 106:13-32; Deu 9:8, Deu 9:12-22; Heb 3:16-19

TSK: Psa 78:18

by asking meat : Psa 106:14, Psa 106:15; Exo 16:2, Exo 16:3; Num 11:4; 1Co 10:6; Jam 4:2, Jam 4:3

TSK: Psa 78:19

Yea : Exo 16:8-10; Num 21:5; 2Ch 32:19; Job 34:37; Rom 9:20; Rev 13:6

Can God : Num 11:4, Num 11:13

furnish : Heb. order

TSK: Psa 78:20

he smote : Exo 17:6, Exo 17:7; Num 20:11

can he give : Psa 78:41; Gen 18:12-14; Num 11:21-23

TSK: Psa 78:21

the Lord : Psa 78:31; Num 11:10; 1Co 10:5, 1Co 10:11; Jud 1:5

a fire : Num 11:1-3; Deu 32:22; Heb 12:29

TSK: Psa 78:22

Psa 106:24; Isa 7:9; Heb 3:12, Heb 3:18, Heb 3:19, Heb 11:6; 1Jo 5:10; Jud 1:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 78:1

Give ear, O my people - This is not an address of God, but an address of the king or ruler of the people, calling their attention to an important subject; to wit, his right to rule over them, or showing why the power had been vested in him.

To my law - The word law here seems to mean what he would say, as if what he should choose to say would have the force and authority of law. What follows is not exactly law in the sense that it was a rule to be obeyed; but it is something that is authoritatively said, and should have the force of law.

Incline your ears ... - Be attentive. What is to be said is worthy of your particular regard. Compare the notes at Psa 5:1.

Barnes: Psa 78:2

I will open my mouth in a parable - See the notes at Psa 49:4. The word "parable"here means a statement by analogy or comparison; that is, he would bring out what he had to say by a course of reasoning founded on an analogy drawn from the ancient history of the people.

I will utter dark sayings of old - Of ancient times; that is, maxims, or sententious thoughts, which had come down from past times, and which embodied the results of ancient observation and reflection. Compare Psa 49:4, where the word rendered "dark sayings"is explained. He would bring out, and apply, to the present case, the maxims of ancient wisdom.

Barnes: Psa 78:3

Which we have heard and known - Which have been communicated to us as certain truth.

And our fathers have told us - That is, we have heard and known them by their telling us; or, this is the means by which we have known them. They have come down to us by tradition from ancient times.

Barnes: Psa 78:4

We will not hide them from their children - From their descendants, however remote. We of this generation will be faithful in handing down these truths to future times. We stand between past generations and the generations to come. We are entrusted by those who have gone before us with great and important truths; truths to be preserved and transmitted in their purity to future ages. That trust committed to us we will faithfully discharge. These truths shall not suffer in passing from us to them. They shall not be stayed in their progress; they shall not be corrupted or impaired. This is the duty of each successive generation in the world, receiving, as a trust, from past generations, the result of their thoughts, their experience, their wisdom, their inventions, their arts, their sciences, and the records of their doings, to hand these down unimpaired to future ages, combined with all that they may themselves invent or discover which may be of use or advantage to the generations following.

Shewing to the generation to come the praises of the Lord - The "reasons"why he should be praised, as resulting from his past doings - and the wags in which it should be done. We will keep up, and transmit to future times, the pure institutions of religion.

And his strength - The records of his power.

And his wonderful works that he hath done - In the history of his people, and in his many and varied interpositions in their behalf.

Barnes: Psa 78:5

For he established a testimony in Jacob - He ordained or appointed that which would be for a "witness"for him; that which would bear testimony to his character and perfections; that which would serve to remind them of what he was, and of his authority over them. Any law or ordinance of God is thus a standing and permanent witness in regard to his character as showing what he is.

And appointed a law in Israel - That is, He gave law to Israel, or to the Hebrew people. Their laws were not human enactments, but were the appointments of God.

Which he commanded our fathers ... - He made it a law of the land that these testimonies should be preserved and faithfully transmitted to future times. See Deu 4:9; Deu 6:7; Deu 11:19. They were not given for themselves only, but for the benefit of distant generations also.

Barnes: Psa 78:6

That the generation to come might know them ... - That people in future times might enjoy the benefit of them as their fathers had done, and that they should then send them forward to those who were to succeed them.

Who should arise and declare them to their children - Who, as they appeared on the stage of life, should receive the trust, and send it onward to future ages. Thus the world makes progress; thus one age starts where the previous one left off; thus it enters on its own career with the advantage of all the toils, the sacrifices, the happy thoughts, the inventions of all past times. It is designed that the world shall thus grow wiser and better as it advances; and that future generations shall be enriched with all that was worth preserving in the experience of the past. See the notes at Psa 71:18.

Barnes: Psa 78:7

That they might set their hope in God - That they might place confidence in God; that they might maintain their allegiance to him. The object was to give such exhibitions of his character and government as to inspire just confidence in him, or to lead people to trust in him; and not to trust in idols and false gods. All the laws which God has ordained are such as are suited to inspire confidence in him as a just and righteous ruler; and all his dealings with mankind, when they are properly - that is, "really"- understood, will be found to be adapted to the same end.

And not forget the works of God - His doings. The word here does not refer to his "works"considered as the works of creation, or the material universe, but to his acts - to what he has done in administering his government over mankind.

But keep his commandments - That by contemplating his doings, by understanding the design of his administration, they might be led to keep his commandments. The purpose was that they might see such wisdom, justice, equity, and goodness in his administration, that they would be led to keep laws so suited to promote the welfare of mankind. If people saw all the reasons of the divine dealings, or fully understood them, nothing more would be necessary to secure universal confidence in God and in his government.

Barnes: Psa 78:8

And might not be as their fathers - Their ancestors, particularly in the wilderness, as they passed through it to the promised land. See Exo 32:7-9; Exo 33:3; Exo 34:9; Act 7:51-53.

A stubborn and rebellious generation - Stiff-necked, ungovernable; inclined to revolt. Nothing was more remarkable in their early history than this.

A generation that set not their heart aright - Margin, as in Hebrew, "prepared not their heart."That is, they took no pains to keep their heart aright, or to cherish right feelings toward God. They yielded to any sudden impulse of passion, even when it led them to revolt against God. This is as true of sinners now as it was of them, that they "take no pains"to have their hearts right with God. If they did, there would be no difficulty in doing it. It is not with them "an object of desire"to have their hearts right with God, and hence, nothing is more easy or natural than that they should rebel and go astray.

And whose spirit was not stedfast with God - That is, they themselves did not maintain a firm trust in God. They yielded readily to every impulse, and every passion, even when it tended to draw them away wholly from him. There was no such "strength"of attachment to him as would lead them to resist temptation, and they easily fell into the sin of idolatry.

Barnes: Psa 78:9

The children of Ephraim - The sons of Ephraim; that is, the descendants of Ephraim; the tribe of Ephraim. Ephraim was one of the "largest"of the tribes of Israel, and was the "chief"tribe in the rebellion, and hence, the term is often used to denote the "ten"tribes, or the kingdom of Israel, in contradistinction from that of Judah. See Isa 7:2, Isa 7:5,Isa 7:8-9, Isa 7:17; Isa 11:13; Isa 28:1. The word is evidently used in this sense here, not as denoting that one tribe only, but that tribe as the head of the revolted kingdom; or, in other words, the name is used as representing the kingdom of that name after the revolt. See 1 Kings 12. This verse evidently contains the gist or the main idea of the psalm - to wit, that Ephraim, or the ten tribes, had turned away from the worship of the true God, and that, in consequence of that apostasy, the government had been transferred to another tribe - the tribe of Judah. See Psa 78:67-68.

Being armed - The idea in this phrase is, that they had abundant means for maintaining their independence in connection with the other tribes, or as a part of the nation, but that they refused to cooperate with their brethren.

And carrying bows - Margin, "throwing forth."Literally, "lifting up."The idea is, that they were armed with bows; or, that they were fully armed.

Turned back in the day of battle - That is, they did not stand by their brethren, or assist them in defending their country. There is probably no reference here to any particular battle, but the idea is, that in the wars of the nation - in those wars which were waged for national purposes - they refused to join with the tribes of Judah and Benjamin in defense of the lawful government.

Barnes: Psa 78:10

They kept not the covenant of God - The covenant which God had made with the entire Hebrew people. They did not maintain their allegiance to Yahweh. Compare Deu 4:13, Deu 4:23; Deu 17:2.

And refused to walk in his law - Refused to obey his law. They rebelled against him.

Barnes: Psa 78:11

And forgat his works - The works which he had performed in behalf of the nation. These works are referred to in the verses following.

And his wonders that he had shewed them - The wonderful works in Egypt, at the Red Sea, and in the wilderness; the miracles which he had performed on behalf of the nation.

Barnes: Psa 78:12

Marvellous things did he in the sight of their fathers - Things suited to excite wonder and astonishment. Such were all the miracles that he performed, in effecting the deliverance of his people.

In the land of Egypt - In delivering them from Pharaoh.

In the field of Zoan - The Septuagint renders this ἐν πεδίῳ Τάνεως en pediō Taneōs "in the plain of Tanis."So the Latin Vulgate. Zoan or Tanis was an ancient city of Lower Egypt, situated on the eastern side of the Tanitie arm of the Nile. The name given to it in the Egyptian language signified "low region."See the notes at Isa 19:11. The Hebrews seem to have been located in this region, and it was in this part of Egypt - that is, in the country lying round about Zoan - that the wonders of God were principally manifested in behalf of his people.

Barnes: Psa 78:13

He divided the sea ... - The Red Sea. Exo 14:21-22.

And he made the waters to stand as an heap - The word rendered "heap"means anything piled up, or a mound; and the idea is, that the waters were piled up on each side of them as a "mound."See the notes at Psa 33:7. Compare Jos 3:13, Jos 3:16; Exo 15:8.

Barnes: Psa 78:14

In the day-time also he led them with a cloud - That is, the cloud was the visible symbol of his presence, and its movements determined the way in which they were to go. It was "God"who led them, and who adopted this manner of doing it, so that they had "always"with them, by day and by night, a "visible"proof of his presence. There was that with them which could not be ascribed to any natural causes, and which, therefore, "demonstrated"that God was with them, and that as long as they followed the cloud and the pillar of fire they could not err. See Exo 13:21; Exo 14:24. They had the less excuse, therefore, for rebelling against him.

And all the night with a light of fire - A column - a pillar - which stood over the camp, and which was a symbol of the divine presence and guidance. The cloud would not be visible by night, nor would the fire be a good guide by day; and hence, the form of the symbol was changed. The same thing, however, was intended by both, and together they were standing proofs of the presence of God.

Barnes: Psa 78:15

He clave the rocks in the wilderness - There were two occasions on which the rock was smitten for water; one Exo 17:6 at Mount Horeb, shortly after they came out of Egypt; and the other Num 20:11, when they had nearly ceased their wanderings in the wilderness. Hence, the plural term (rocks) is used here.

And gave them drink as out of the great depths - As if he had formed a lake or an ocean, furnishing an inexhaustible supply.

Barnes: Psa 78:16

He brought streams also out of the rock ... - literally, "flowings."The waters were poured out in an over-flowing stream. Those streams continued to flow, thus constituting a continued proof of the presence of God. See this fully explained in the notes at 1Co 10:4.

Barnes: Psa 78:17

And they sinned yet more against him - literally, "They added to sin against him."The idea is, that his mercies, and the proofs of his presence were only made the occasion of greater sin on their part. This may have been in two ways;

(1) their sin was thus more aggravated, as being committed against greater light; and

(2) they evinced more and more their depravity, in proportion as he bestowed mercies on them - not an uncommon thing with people.

By provoking the Most High - literally, "embittering."They rebelled against him. They refused to submit to him. They forgot his mercies. Compare Deu 9:22.

In the wilderness - literally, "in the dry place;"in the desert. In the very place where they were most manifestly dependent on him - where there were no natural streams of water - where their needs were met by a miraculous supply - even there did they provoke him, and rebel against him. If he had simply stopped that miraculous supply of water they must have perished. But sinners forget how dependent they are on God, when they sin against him. On what can they rely, if he withdraws from them, and leaves them to themselves?

Barnes: Psa 78:18

And they tempted God in their heart - Exo 16:2. The heart was the source of the evil. They were not satisfied with what he gave them. They asked for that which would be more agreeable to them, and they did it with a complaining and a murmuring spirit. It is not wrong in itself to ask of God that which will be better than what we now possess, for that is the object of all our prayers; but this may be done from a wrong motive - for mere self-gratification, as was the case here; or it may be with a complaining and dissatisfied spirit, such as was evinced on this occasion. In such a case we cannot expect the prayer to be answered "except as a punishment."

By asking meat for their lust - Food. The word "meat"here does not necessarily denote animal food, as it does with us. They asked another kind of food than manna; and they did it, not because this was "necessary"to sustain life, but in order to gratify their appetites. The original word here, however, is not "lusts,"but "souls;"that is, "they asked food for themselves."

Barnes: Psa 78:19

Yea, they spake against God - That is, in the manner which is immediately specified - by calling in question his power, or his ability to provide for them in the wilderness. See Num 11:4.

They said, Can God furnish a table in the wilderness? - In the desert. The word rendered "furnish"is in the margin "order."It means to arrange; to set in order; and here to arrange and provide for, as at a feast. The precise words used by the complaining Hebrews are not quoted here, but the substance of what they said is retained. The idea is, that what they spake was "equivalent"to saying that God could not prepare a table for them; that is, provide for them, in the desert.

Barnes: Psa 78:20

Behold, he smote the rock ... - See the notes at Psa 78:15. The smiting of the rock the first time occurred "before"the complaining about the food. The fact that the rock had been smitten could not be doubted. They had thus had abundant evidence that God was able to do that, and to furnish "water"for them in the desert. It was unreasonable, therefore, to doubt whether he could provide "food"for them - for this in itself was no more difficult than to furnish water. Yet they are represented as affirming that this was far more difficult, and that, although it was admitted that God had provided "water,"yet that to provide "food"was wholly beyond his power. Their special sin, therefore, was, that they doubted the power of God in one case, when, in another, equally difficult, they had had abundant proof of it. The spirit of complaining had not been put down by one surprising and undoubted miracle performed in their behalf - a miracle which proved that God had all the power necessary to meet their needs.

Can he give bread also? - Does the ability to cause water to flow from a rock prove that there is also ability to produce bread when necessary? They doubted it, and thus complained against God.

Can he provide flesh for his people? - They supposed that this required greater power than the providing of water, or even of bread, and that if it were admitted that God could furnish the two former, it would by no means follow that he could provide the latter. It was this, as the next verse shows, which was the immediate occasion of the special anger of the Lord.

Barnes: Psa 78:21

Therefore the Lord heard this, and was wroth - See Num 11:1, Num 11:10.

So a fire was kindled against Jacob ... - Fire may be used here, as in Num 11:1, as an emblem of wrath; a fire may have been literally sent down to consume them.

Barnes: Psa 78:22

Because they believed not in God - They did not believe in his power, or in his promises.

And trusted not in his salvation - In his power and his willingness to save. They had had abundant evidence of that power, but they still doubted his ability to save them, notwithstanding all that he had done for them.

Poole: Psa 78:2

Open my mouth speak to you with all freedom and plainness, in a parable; uttering divers and weighty sentences (for such are oft called

parables in Scripture) or passages of great moment for your instruction and advantage.

Dark sayings so he calls the following passages, not because the words and sentences are in themselves hard to be understood, for they are generally historical and easy, but because the things contained in them, concerning God’ s transcendent goodness to an unworthy people, and their unparalleled ingratitude for and abuse of such eminent favours, and their stupid ignorance and insensibleness under such excellent and constant teachings of God’ s word and works, are indeed prodigious and hard to be believed.

Of old of things done in ancient times, and in a great measure worn out of men’ s minds.

Poole: Psa 78:4

The praises i.e. his glorious and praiseworthy actions, as the following words explain it.

Poole: Psa 78:5

He established: this is justly put in the first place, as the chief of all the following mercies, and the foundation both of their temporal and of their eternal felicity.

A testimony i.e. his law , as it is called in the next clause; which is very oft called a testimony , because it is a witness between God and men, declaring both the duties which God expects from man, and the promises and blessings which man in the performance of his duty may expect from God.

In Jacob peculiarly; for no other nation enjoyed this privilege, as is more fully expressed, Psa 147:19,20 . Which testimony or law God revealed to them, not for their own private use, but for the benefit of all their posterity, whom their parents were obliged to teach, Deu 6:7 , and all their children to hear, and read, and study; by which we may see how contrary to the mind of God that foolish and wicked assertion is, that ignorance is the mother of devotion.

Poole: Psa 78:7

That they might set their hope in God that by the consideration of God’ s gracious promises, and wonderful works wrought by God for his. people, they might be encouraged to trust in him.

Poole: Psa 78:8

That set not their heart aright who though they outwardly and seemingly complied with the forms of worship which God had prescribed, yet

did not direct or prepare their hearts to the obedience and service of God.

Whose spirit was not stedfast with God who quickly discovered their hypocrisy by their apostacy from God, and from the religion which they had professed.

Poole: Psa 78:9

The children of Ephraim: this passage concerns, either,

1. The tribe of Ephraim, and some exploit of theirs, wherein they met with this disaster; whether it were that mentioned 1Ch 7:21 , or some other not particularly related in any other place of Scripture. For we must not think that all the actions and events of the several tribes are recorded in Scripture, but only some of the most memorable ones. Or,

2. The ten tribes, who are very frequently called Ephraim , because that tribe was the chief of them, and the seat of the kingdom. And so this is referred by some to the captivity of the ten tribes, 2Ki 17 , although the historical references of this Psalm seem not to go beyond David’ s time. Or rather,

3. All the tribes and people of Israel, who are sometimes designed by the name of Ephraim , as Jer 31:9,18,20 Zec 10:7 ; as well they might be, because of the eminency of this tribe, out of which came Joshua their first governor in Canaan, and in which the ark of God continued for a long time, and whose people were both most numerous and most valiant; and therefore they are fitly named for all, to show that this slaughter was not made amongst them for any defect of power or courage in them, but merely from God’ s just judgment upon them for their sins here following. And that Ephraim is here put for all Israel seems to be evident from the following verses, wherein the sins upon which this overthrow is charged are manifestly the sins of all the children of Israel, and they who are here called Ephraim, are called Jacob and Israel , Psa 78:21 . And so this passage is by divers learned interpreters referred unto that dreadful overthrow related 1Sa 4 ; wherein they did not stand to fight, but turned their backs and fled, as is there expressed, which though it reached all Israel, yet Ephraim is particularly named, because as the ark, so the fight, was in that tribe; and therefore it may be presumed that the Ephraimites were a very considerable part of that Israelitish army. And the psalmist having related this amazing providence and judgment of God upon his own people, he falls into a large discourse of the causes of it, to wit, the great, and manifold, and continual sins of that and the former generations; which having prosecuted from hence to Psa 78:60 , he there returns to this history, and relates the sad consequences of that disaster, to wit, the captivity of the ark, and God’ s forsaking of Shiloh and Ephraim, and removing thence to the tribe of Judah and Mount Zion, the reason of which change of place he designed to give in the relation of this passage.

Bows which includes arrows; and these being then the chiefest and most common weapons, are put for all other arms.

Poole: Psa 78:10

Their disobedience was accompanied with obstinacy and contempt of God’ s laws.

Poole: Psa 78:11

Forgat not historically, but practically. They did not so remember them, as to love, and serve, and trust that God of whose infinite power and goodness they had such ample experience. Words of knowledge, such as knowing, remembering, &c., in Scripture use frequently comprehend affection and practice, as hath been oft observed.

Poole: Psa 78:12

In the field i.e. in the territory or jurisdiction, not excluding the city itself. In the like sense we read of the field of Edom, and of Moab , Gen 32:3 36:35 Num 21:20 .

Zoan an ancient, and eminent, and the royal city of Egypt. See Num 13:22 Isa 19:11 30:4 .

Poole: Psa 78:14

A cloud which was very comfortable, both for a shadow from the scorching heat of the climate and season, and for a companion and director in their journey.

Poole: Psa 78:15

Rocks he useth the plural number, because it was twice done; once in Rephidim, Exo 17:6 , and again in Kadesh, Num 20:1,11 .

The great depths in great abundance.

Poole: Psa 78:16

Which did miraculously follow them in all their travails even to the borders of Canaan. See Deu 9:21 Psa 105:41 1Co 10:4 .

Poole: Psa 78:17

Where they had such strong and singular obligations to obedience, both from the great things which God had then and there done for them, and from their dependence upon God’ s favour and help for their safety and subsistence. This was a great aggravation of their sin and folly.

Poole: Psa 78:18

Tempted desired a trial and proof of God’ s power, as the next verse plainly showeth. See Num 11:4 .

For their lust not for their necessary subsistence, for which they had manna, but out of an inordinate and luxurious appetite.

Poole: Psa 78:20

The waters gushed out which, all things consider seems not so wonderful, since fountains of water something break forth unexpectedly from or through rocks. But it is far more difficult to give us bread and flesh, which we know not whether he can do. Or at least we have just cause to doubt of his good will to us, who hath made a a penurious provision for us, and denies us these common blessings of bread and flesh, which he gives to the was of men.

Poole: Psa 78:21

A fire was kindled; either properly, as it was Num 11:1 ; or figuratively, the fire of God’ s anger, as it follows.

Poole: Psa 78:22

That he both could and would save them from the famine and destruction which they feared.

PBC: Psa 78:17

According to Ps 78:17-18, David says that Israel tempted Jehovah in the wilderness: "And they sinned yet more against him by provoking the most High in the wilderness. And they tempted God in their heart by asking meat for their lust." This correlates with Isa 63:10, when he used the terminology, "But they rebelled, and vexed his Holy Spirit: therefore he was turned to be their enemy, and he fought against them." These two verses, together, teach that the Holy Spirit is God. De 32:12 tells us, "So the LORD alone did lead him," while Isa 63:14 reads, "... the Spirit of the LORD caused him to rest: so didst thou lead thy people, to make thyself a glorious name." Both Moses and Isaiah equate the Spirit of God as being the LORD Jehovah Himself. Thus, the Holy Spirit is taught in God’s inspired word as being equivalent to, and co-essential, co-eternal, and co-equal with the Supreme Sovereign God.

PBtop: THE DEITY OF THE HOLY SPIRIT A Brief Study

Haydock: Psa 78:1

The Church in time of persecution prayeth for relief. It seems to belong to the time of the Machabees.

Haydock: Psa 78:1

Asaph, who might live during the captivity. (Calmet) ---

If the ancient (Haydock) Asaph, or David, composed this psalm, it must be considered a prediction of the ruin caused by Nabuchodonosor, or by Epiphanes. (Berthier, T. v.) ---

The author of 1 Machabees (vii. 17.) accommodates it to the sufferings of those (Calmet) whom Alcimus destroyed; or rather the prophet had them also in view as well as Christian martyrs. (Haydock) ---

He cannot speak of the last ruin of Jerusalem, since it would have been improper to pray for its restoration. (St. Augustine) ---

Fruit. A mean village, (Menochius) as Isaias (i. 8.) had threatened. Hebrew, "a heap of stones," (St. Jerome) in the field, Micheas i. 6. Such was the condition of Jerusalem under Nabuchodonosor (Calmet) and Ephiphanes, 1 Machabees i. (Berthier) ---

Catholics have been persecuted in every country, and forced to use mean houses for divine worship. (Worthington)

Haydock: Psa 78:2

Saints. The Assideans, who were the most esteemed for piety, 1 Machabees ii. 42. In the worst of times, there were always some pious Israelites, and the generality of them were less wicked than their enemies, who exercised a horrid barbarity in refusing them burial, after destroying vast numbers, 2 Paralipomenon xxxvi. 17. (Calmet) ---

This was done at least under Epiphanes, 1 Machabees vii. 16. (Haydock) ---

Persecutors have hung the bodies of martyrs on poles to be the food of birds, (Worthington) as the missionary priests were treated in England not long ago. Hebrew is here rather inaccurate, (Haydock) "to the wild beast of the earth itself;" (Montanus) lechaitho arets, being put forth leith, earts, (Houbigant) as Protestants themselves translate. (Haydock)

Haydock: Psa 78:4

Us. The Idumeans, &c., are hence blamed by the prophets, Ezechiel xxv. 12., and Abdias 10. (Calmet) ---

Christ and his disciples have been treated with scorn, (Berthier) being styled Galileans, Papists, &c. (Worthington)

Haydock: Psa 78:5

Zeal, or jealousy, as God has the greatest affection for his people, and resents their infidelity as a kind of adultery. (Calmet) ---

Sin is the source of misery. (Worthington)

Haydock: Psa 78:6

Name. Their ignorance was of course culpable. (Berthier) ---

This prayer is prophetical, (St. Augustine) or insinuates that those infidels were still more deserving of punishment. (Berthier) ---

By destroying Israel, the number of God's worshippers would be lessened. (Calmet) ---

Yet this consideration would not hinder God from chastising them; and it is not absolutely true that pagans are always more guilty. Those who know the will of their master, and do it not, shall suffer many stripes. [Luke xii. 47.] Having the true faith, they may, however, (Haydock) be sooner converted. (Worthington)

Haydock: Psa 78:7

They have devoured. So Pagnin ventured to translate the Hebrew. But Montanus substitutes the singular, though it be evidently incorrect, (Haydock) and contrary to all the ancient versions and the parallel passage, (Jeremias x. 25.) as well as to Manuscript 3, Lambeth 435, &c., (Kennicott) v being lost at the end of acol. (Houbigant) ---

Place. Hebrew also, "beauty," the ark or temple. (Calmet)

Haydock: Psa 78:8

Former iniquities, which we and our fathers have committed. The Hebrews generally pray for the remission of their parent's faults, Lamentations v. 7., Baruch iii. 5., and Daniel ix. 5. (Calmet) ---

But here the penitents' own transgressions may be meant. (Berthier) ---

God is ready to pardon such. (Worthington)

Haydock: Psa 78:9

Help. The necessity of grace, and the co-operation of free-will, are here plainly asserted. (St. Augustine)

Haydock: Psa 78:10

Their God. Let him rescue his people. Cicero (pro Flacco) speaking of the Jewish nation, says, "How dear it was to the immortal gods, appears from its being overcome, enslaved," &c. ---

Shed. He speaks not of revenge; (Calmet) but in order that chastisement may open the eyes of the infidels, that they may be converted. (Eusebius) ---

Let none suspect that thou disregardest thy people. The event will evince the contrary. (Worthington)

Haydock: Psa 78:11

Put. Chaldean, "consigned." (Calmet) ---

Protect the successors of the martyrs. (Worthington)

Haydock: Psa 78:12

Bosom. Punish them severely (Calmet) in this world. (St. Jerome) ---

Many of the surrounding nations were subdued by Nabuchodonosor, five years after he had conquered the Jews. (Josephus, [Antiquities?] x. 10.) (Jeremias xlix. 7., &c.)

Gill: Psa 78:1

Give ear, O my people,.... The Jews were Christ's people, he descending from their fathers according to the flesh; they were his own, to whom he came, though rejected by them; they were his nation and people that delivered him up into the hands of the Romans; see Rom 9:4 thus it is usual with persons to call those, who are of the same nation with them, their people, Est 7:3 and especially for kings to call their subjects so; see 1Ch 28:2, and such was Christ; he was King of the Jews, though they would not have him reign over them; and therefore he here speaks as one having royal authority, and requires attention to him, and obedience to his word, which he calls his law:

to my law; meaning neither the moral nor the ceremonial law, but the doctrine of the Gospel, or law of faith, called the Messiah's law, Isa 2:3. This is the doctrine which he as man received of his Father, and which he taught and delivered to his disciples, and which concerns himself, his person, office, and grace, and is sometimes called the doctrine of Christ, 2Jo 1:9,

incline your ears to the words of my mouth; the several doctrines of the everlasting Gospel preached by him, which were words of wisdom and of grace, of righteousness and eternal life, of peace, pardon, and everlasting salvation: these ought to be heard and diligently attended to; the matter contained in them requires attention; the office Christ bears demands it of men; all that have ears to hear should hear; all Christ's sheep do hear his voice, understand it, and act according to it: hear ye him was the instruction of Moses, and the direction of Christ's heavenly Father, Deu 18:15, and great is the danger such incur who hear him not, but neglect and despise his word, Heb 2:2.

Gill: Psa 78:2

I will open my mouth,.... Speak freely, boldly, and without reserve, Eph 6:19, so Christ opened his mouth, Mat 5:2,

in a parable; not that what follows in this psalm was such, but what were delivered by our Lord in the days of his flesh, who spake many parables; as of the sower, and of tares, and of the grain of mustard seed, and many others, and without a parable he spake not, and so fulfilled what he here said he would do, Mat 13:34.

I will utter dark sayings of old; sayings that relate to things of old; meaning not to the coming of the children of Israel out of Egypt, and what follows in the psalm, delivered, as Aben Ezra and Kimchi observe, in figurative and topical terms, as in Psa 78:19, but to the things which were from the foundation of the world, as the phrase is rendered in Mat 13:35, spoken of Christ in his ministry, such as the fall of the angels, the ruin of man by Satan, the murder of Abel, Abraham's sight of his day with joy, and many things that were said by them of old, Luk 10:18 or rather this refers to the Gospel, and the sayings and doctrines of it, which were kept secret since the world began, Mat 13:3, yea, which were ordained before the world was, and therefore called the everlasting Gospel, 1Co 2:7 and here in the Arabic version, "eternal mysteries"; such as concerning the everlasting love of God to his people, his everlasting choice of them, and everlasting covenant with them: and the sayings or doctrines of the Gospel may he called "dark", because secret, hidden, and mysterious; and were so under the legal dispensation, in comparison of the more clear light under the Gospel dispensation; they having been wrapped up in types and shadows, and in the rites and ceremonies of the law, but now held forth clearly and plainly in the ministry of Christ and his apostles, as in a glass: these Christ says he would "utter" or deliver out as water from a fountain, in great plenty, as he did; he came in the fulness of the blessing of the Gospel; and being full of grace and truth, the doctrines of grace and truth, these came by him, and were delivered from him in all their fulness and glory.

Gill: Psa 78:3

Which we have heard and known,.... The change of number from "I" to "we" have made some think that the disciples of Christ are here introduced speaking; but there is no need to suppose that, since our Lord uses the same form of speech, Joh 3:11,

and our fathers have told us; this may not only regard the Jewish ancestors, from whom our Lord descended according to the flesh, and so refer to the following account of the wonderful things done for the people of Israel; but also the divine Father of Christ, from whom, as his only begotten Son that lay in his bosom, and as Mediator, and the Angel of the great council, he heard and became acquainted with the secrets and mysteries of grace, and with his Father's mind and will; all which he declared and made known to his apostles, and in so doing used them as his friends, Joh 1:18 and so the apostles of Christ, what they had from him their everlasting Father, and who had used to call them his children, even what they had seen, and heard, and learned, they made known to others, Act 4:20.

Gill: Psa 78:4

We will not hide them from their children,.... The children of the Jewish fathers, but faithfully publish and declare them, as Christ and his apostles did; or the children of God and Christ, their spiritual seed and offspring:

showing to the generation to come; and so in all successive ages, by the ministration of the word, and the Spirit attending it; see Psa 22:30,

the praises of the Lord; what he has done in predestination, redemption, and effectual calling, which is to the praise of the glory of his grace, Eph 1:6, and so all other truths of the Gospel, which are to the praise of Father, Son, and Spirit, and engage men to show it forth:

and his strength displayed; in Christ, the man of his right hand, made strong for himself, and in the redemption wrought out by him, as well as in the conversion of sinners by his mighty grace, and in the preservation of them by his power:

and his wonderful works that he hath done; in providence and grace; the miracles wrought by Christ, which were the wonderful works given him to finish, as proofs of his deity and Messiahship, and are testified in the Gospel for the confirmation of it; and especially the wonders of redeeming love, and calling grace, which are peculiarly to be ascribed unto him as the works his hands have wrought, and the wonderful decrees of God he made in eternity concerning these things.

Gill: Psa 78:5

For he established a testimony in Jacob,.... So the law is called, being a testification of the divine will, Exo 25:16 and the Scriptures, the writings of the Old Testament, which testify of Christ, his person, office, sufferings, and death, Isa 8:20 and particularly the Gospel, which is the testimony of God, of our Lord Jesus Christ, and of his apostles, 2Ti 1:8 which bears witness to the love and grace of God in the salvation of men by Christ; to the dignity of Christ's person, to the fulness of his grace, to each of the offices and relations he bears and stands in to his people; to the virtue of his obedience, sufferings, and death; to redemption, righteousness, peace and pardon by him: this is established in the house of Jacob, as the Targum; in the church, which is the pillar and ground of truth, among the saints and people of God, to whom it is delivered, and by whom it will be kept, and with whom it will remain throughout all ages; for it is the everlasting Gospel:

and appointed a law in Israel; the law given on Mount Sinai was peculiar to them, and so were the word and oracles, they were committed to them; and not only the writings of Moses, but the prophets, are called the law, Joh 10:34, but the Gospel seems to be here meant; see Gill on Psa 78:1, this was ordained before the world for our glory, and is put and placed in the hands and hearts of the faithful ministers of it, and is published among, and received by, the true Israel of God:

which he commanded our fathers that they should make them known to their children; that is, the testimony and the law, and the things contained in them; the Jewish fathers were frequently commanded to teach their children the law of Moses, Deu 4:9 and it was their practice to instruct them in the knowledge of the Scriptures, 2Ti 3:15, and it becomes Christian parents to bring up their children in the nurture and admonition of the Lord, by making known to them the principles of the Christian religion, and the truths of the Gospel, Eph 6:4.

Gill: Psa 78:6

That the generation to come might know them,.... Not only notionally, but spiritually and experimentally; which is the case, when human teachings are attended with the spirit of wisdom and revertion in the knowledge of divine truths; for the truths of the Gospel are unknown to men; the Gospel is hidden wisdom, the wisdom of God in a mystery; the Bible is a sealed book, the doctrines of it are riddles and dark sayings; the ministry of the word is the means of knowledge, which become effectual when attended with the Spirit and power of God:

even the children which should be born, who should arise and declare them to their children; and so be transmitted from age to age: it is the will of God, that, besides private instructions, there should be a standing ministry kept up in all ages, to the end of the world; and he will have some that shall receive the Gospel, and profess his name; there has been and will be a succession of regenerate persons; instead of the fathers come up the children, a seed to serve the Lord, accounted to him for a generation; the seed and the seed's seed of the church, from whose mouth the word of God shall never depart; but they shall declare it one to another, by which means it shall be continued to the latest posterity, Psa 22:30.

Gill: Psa 78:7

That they might set their hope in God,.... And not in the creature, nor in any creature enjoyment; see Job 31:24, the Lord is the only proper object of hope and confidence; Christ, who is truly God, is the hope of his people, and in him they place it, as they have great reason to do; since with him there is mercy, the mercy of God is proclaimed in him; and with him there is redemption, which includes the blessings of peace, pardon, and righteousness; and a plenteous one, a redemption from all sin; and it is the Gospel which points out these things in Christ, and encourages a firm and settled hope and trust in him: and this shows that that is meant by the law and testimony; since the law of Moses gives no encouragement to hope in God; it convinces of sin, but does not direct to a Saviour, and so leaves without hope; it works wrath, terror, and despair; it is in the Gospel only Christ is set before men, as the object of hope to lay hold on, and which is as an anchor sure and steadfast, where they may securely place it:

and not forget the works of God; which the Gospel declares; not only the miracles of Christ recorded by the evangelists, but the works of grace, redemption, and salvation; the remembrance of which is kept up by the ministry of the word, and the administration of ordinances:

but keep his commandments; the commandments of Christ, and which are peculiar to the Gospel dispensation; and are to be kept in faith, from a principle of love, through the grace and strength of Christ, and to the glory of God by him; see Joh 14:15.

Gill: Psa 78:8

And might not be as their fathers,.... This chiefly respects the Jews in Christ's time: though it also is an admonition to them in succeeding ages, and especially in the latter day, when they shall be instructed, called, and converted; and even to us, to whom the Gospel is preached, on whom the ends of the world are come, not to be disobedient, as the Jewish fathers were, and to take care we do not fall after the same example of unbelief; this opens the whole scope and general design of the psalm; see 1Co 10:6,

a stubborn and rebellions generation; as the generation in the wilderness was, Deu 9:6 and so were their posterity in Christ's time, Mat 12:34,

a generation that set not their heart aright; to seek the Lord, serve and obey him; their hearts were removed far from him, and they were hypocritical in their prayers to him, and service of him:

and whose spirit was not steadfast with God; did not continue in the faith of God, in the true religion, but departed and apostatized from him; see Psa 78:37. Apostasy is generally the fruit and effect of hypocrisy; all the following facts support the character which is here given of them.

Gill: Psa 78:9

The children of Ephraim being armed, and carrying bows,.... Or "casting" arrows out of the "bow" ^a; they went out well armed to meet the enemy, and they trusted in their armour, and not in the Lord; and being skilful in throwing darts, or shooting arrows, promised themselves victory:

but turned back in the day of battle; fled from the enemy, could not stand their ground when the onset was made: what this refers to is not easy to determine; some think this with what follows respects the defection of the ten tribes in Rehoboam's time, which frequently go under the name of Ephraim; but we have no account of any battle then fought, and lost by them; and besides the history of this psalm reaches no further than the times of David; others are of opinion that it regards the time of Eli, when the Israelites were beaten by the Philistines, the ark of God was taken, Eli's two sons slain, and thirty thousand more, 1Sa 4:1. Ephraim being put for the rest of the tribes, the ark being in that tribe; others suppose that the affair between the Gileadites and Ephraimites, in the times of Jephthah, is referred to, when there fell of the Ephraimites forty and two thousand, Jdg 12:1, many of the Jewish ^b writers take it to be the history of a fact that was done in Egypt before the children of Israel came out from thence; see 1Ch 7:20, so the Targum,

"when they dwelt in Egypt, the children of Ephraim grew proud, they appointed the end (or term of going out of Egypt), and they erred, and went out thirty years before the end, with warlike arms, and mighty men carrying bows, turned back, and were slain in the day of battle;''

though it seems most likely to have respect to what was done in the wilderness, as Kimchi observes, after they were come out of Egypt, and had seen the wonders of God there, and at the Red sea, and in the wilderness; and perhaps reference is had to the discomfiture of the Israelites by the Amalekites, when they went up the hill they were forbid to do, and in which, it may be, the Ephraimites were most forward, and suffered most; see Num 14:40.

Gill: Psa 78:10

They kept not the covenant of God,.... Either the covenant of circumcision, which was neglected during their travels through the wilderness, Jos 5:5 or the covenant made with the people of Israel at Mount Sinai, Exo 24:7 and this is to be understood not of the children of Ephraim only, but of the Israelites in general, who in many instances broke the covenant, and were not steadfast in it, Psa 78:37; see Gill on Jer 31:32.

and refused to walk in his law; the law of God, which was given forth by him, by the disposition of angels, through the hands of a mediator, Moses, as a rule of their walk and conversation; but they refused to order their conversation according to it, being unwilling to be subject to it, but despised and cast it away; a sad instance of the corruption of human nature, and the depravity of man's will, boasted of for its freedom, yet what is common, and to be observed in all mankind.

Gill: Psa 78:11

And forgat his works, and his wonders,.... That is, his wonderful works, the miracles he wrought in their favour, and for their deliverance, afterwards particularly mentioned; these were not only forgotten in the next generation, Jdg 15:10, but in a few years, yea, in a few months, nay, in a few days, when they had been but three days' journey in the wilderness, after their passage through the Red sea, see Exo 15:1, which occasioned the observation of the psalmist, Psa 106:12, that he had showed them; done in their sight, and in the sight of their fathers, as follows.

Gill: Psa 78:12

Marvellous things did he in the sight of their fathers,.... The Targum is,

"before Abraham, Isaac, and Jacob, and the tribes of their fathers, he did marvellous things;''

but these were dead before this time; the Jews have a fancy, that these were brought to the sea, and placed upon it; and the Lord showed them what he would do for their children, and how he would redeem them; but this is to be understood of the plagues which were brought upon the Egyptians, and which are called wonders, Exo 11:10, and were so to the Egyptians themselves; and these were done by the hands of Moses and Aaron, and in their sight:

in the land of Egypt; where the Israelites were in bondage, and while they were there, and on their account were these things done:

in the field of Zoan; that is, in the territory of Zoan, which was an ancient city of Egypt, Num 13:22, the metropolis of the land where Pharaoh kept his court; hence we read of the princes of Zoan, Isa 19:11, it is the same with Tanis, and so it is called here in the Septuagint and Vulgate Latin versions, and also in the Targum; it is said to have been two miles from Heliopolis, and one from Memphis; and at this day these three cities are become one, which is fifteen miles in compass, and goes by the name of Alcair. In this great city, the metropolis of the nation, before Pharaoh and all his court, were the above wonders done.

Gill: Psa 78:13

He divided the sea,.... The Targum adds,

"by the rod of Moses their master;''

which he was ordered to lift up, and to stretch out his hand over the sea; which he did, and at the same time a strong east wind was raised, which caused the sea to go back, and divided the waters of it; see Exo 14:16.

and caused them to pass through; that is, he caused the Israelites to pass through the sea; this they did in faith, Heb 11:29, in the faith of the power and promise of God, and of future grace and blessings, which this was an emblem of; for it was a representation of baptism, and is so called, 1Co 10:1 and of the sea of Christ's blood, or of his sufferings and death; whereby all enemies are overcome and destroyed, as sin and Satan, signified by the Egyptians, and salvation is wrought, and every blessing of grace procured; and of the passage of God's people through the sea of this world, and afflictions in it, safe to glory:

and he made the waters to stand as an heap; and were as a wall on the right hand and on the left hand so they continued until the Israelites had passed through; and then they returned, and covered the Egyptians, and drowned them, Exo 14:22.

Gill: Psa 78:14

In the daytime also he led them with a cloud,.... Which was in the form of a pillar, and went before them, and the Lord in it, and directed their way, and protected them from heat; see Exo 13:21, Neh 9:12 this was typical of Christ, who is a shadow and security from the heat of a fiery law, the flaming sword of justice, the wrath of God, which is poured forth like fire, the fiery darts of Satan, and from hurt by any enemy whatever; see Isa 4:5, and who leads his people through the wilderness of this world by his Spirit, by his word, and by his own example; and who is the best and safest guide to follow:

and all the night with a light of fire; which also was in the form of a pillar, and went before them, and gave light in the night, and the Lord was in it; and this also was typical of Christ, who is the light of his people amidst all their darkness in this world.

Gill: Psa 78:15

He clave the rocks in the wilderness,.... The one at Rephidim, Exo 17:1, and the other at Kadesh, Num 20:1 both to be seen at this day; See Gill on Exo 17:1; see Gill on Exo 17:2; see Gill on Exo 17:3; see Gill on Exo 17:4; see Gill on Exo 17:5; see Gill on Exo 17:6; see Gill on Num 20:1; see Gill on Num 20:2; see Gill on Num 20:3; see Gill on Num 20:4; see Gill on Num 20:5; see Gill on Num 20:6; see Gill on Num 20:7; see Gill on Num 20:8; see Gill on Num 20:9; see Gill on Num 20:10; see Gill on Num 20:11, though of the latter no modern traveller makes mention but one, yet Jerom ^b from Eusebius affirms that it was shown in his day: they were typical of Christ, 1Co 10:4, who is frequently compared to one for height, strength, and duration, shade, shelter, and protection; and is called the Rock of Israel, the Rock of offence to both houses of Israel, the Rock of salvation, the Rock of refuge, the Rock of strength, the Rock that is higher than the saints, and on which the church is built, and who is the shadow of a great rock in a weary land. The cleaving of the rocks is ascribed to God, which was done by the hands of Moses; and so the Targum adds,

"by the rod of Moses their master;''

but Moses was only the instrument, it was the Lord that did it; Moses with his rod could never have done it, had not the power of God went along with it. This smiting and cleaving the rocks were an emblem of the sufferings of Christ, who was smitten of God with the rod of justice, according to the law of Moses, in a judicial way, for the sins of his people, and in order to obtain salvation for them:

and gave them drink as out of the great depths; such a large quantity of water flowed out of the rocks when smitten, as if it came out of the great sea, which furnished them with drink sufficient, and more than enough for them and their cattle; this was typical of the large abundance of grace, and the blessings of it, which flow freely and plentifully from Christ and his fulness, and through his sufferings and death.

Gill: Psa 78:16

He brought streams also out of the rock,.... Which is expressed in the singular number, as also in Psa 78:20, because the children of Israel were not come to Kadesh, and the second rock was not smitten when they lusted after flesh, and murmured against God, and tempted him, as is after related:

and caused waters to run down like rivers; from the descent of the rock, which followed them all the way in the wilderness; this was a most marvellous thing, that water should flow from a flinty rock upon striking it, from whence fire rather than water might have been expected; and that it should flow in such great abundance, and that from a rock in a wilderness.

Gill: Psa 78:17

And they sinned yet more against him,.... Or, "and they added yet to sin against him" ^c; which was great ingratitude; they had sinned before, and it might have been hoped that the goodness of God to them would have engaged them to have sinned no more, at least at such a rate, and in such a manner, as they had done; but instead of sinning less, they sinned more and more, they added sin to sin; such is the corrupt heart of man, notwithstanding the grace of God, and the blessings of it vouchsafed unto him:

by provoking the most High in the wilderness; everything is aggravating; the object against whom they sinned was the most High, which betrays their impiety, folly, and vanity; and they did not slightly sin against him, but did those things which were highly provoking and exasperating; and that in the wilderness, where they received so many favours, and where they must have been starved and perish, and could not have lived, without immediate provision, support, and protection, from the hand of the Lord.

Gill: Psa 78:18

And they tempted God in their heart,.... Which is desperately wicked, and from whence all impiety flows; they entertained hard thoughts of God; they inwardly fretted at their present circumstances, and secretly repined and murmured against God, and wished for things they should not; not being contented with what they had, and thankful for them, as they ought to have been:

by asking meat for their lust; or, "for their soul"; such as their souls lusted after, and their sensitive appetites craved; for they were not satisfied with the bread they had, which was sufficient for their sustenance and support; they wanted food for pleasure and wantonness; to ask for daily bread is right, but to ask for more to consume on our lusts is wrong, Jam 4:3.

Gill: Psa 78:19

Yea, they spoke against God,.... Not only thought ill of him, and tempted him in their hearts, but they expressed with their mouths what was in their hearts, and spoke against him, his power, and his providence, in plain words, though he had been so good and gracious to them, and had done such wonderful things for them: they said,

can God furnish a table in the wilderness? these are the words which they spoke against him, and by which they tempted him, questioning his power and his goodness, and expressing their dissatisfaction with their present and daily allowance; they were not content with the manna they had every day, but they wanted to have a table ordered and spread with all kind of dainties. The sense of the question is, can the Lord do this for us? give us a plentiful table in the wilderness, as well as drop the manna about our tents? if he can, why does not he? if he does not, it must be either for want in himself, or want of good will to us; and thus tried and tempted the Lord.

Gill: Psa 78:20

Behold, he smote the rock, that the waters gushed out, and the streams overflowed,.... This they allow was done by him, for these are their words continued; suggesting, that though the waters did gush out upon smiting the rock, yet they might have been in the caverns of it before, and had remained there a long time, and might have come out of themselves; and therefore this was no such great matter, and might easily be accounted for:

but can he give bread also? solid, substantial bread, and not like this light bread, the manna, as they called it, Num 21:5, can he give us bread of corn, in a wilderness which is not a place of seed, where no corn grows? can he do this? this would show his power indeed:

can he provide flesh for his people? for so great a multitude, and in a place where no cattle are? let him do this, and we will believe his power; or else the words intimate that the smiting of the rock, and the waters flowing in such large streams, were an instance of his power, and therefore he that could do the one could do the other; he that could bring such large quantities of water out of a rock could give them solid bread and suitable flesh, and fulness of both; and should he not do so, they must conclude that he bore no good will to them, and had no love and kindness for them.

Gill: Psa 78:21

Therefore the Lord heard this,.... What they said in their hearts, and what they expressed with their mouths, all their murmurings against him, their distrust of his power and providence, and disbelief of his promises; see Num 11:1, and was wroth; exceeding wroth; he was highly displeased; there was an overflow of his indignation, as the word ^a signifies; it was running upon him, upon the thick bosses of his buckler, to arraign his perfections, call in question any of his attributes, and disbelieve his word; this must greatly exasperate him, and provoke the eyes of his glory:

so a fire was kindled against Jacob; the posterity of Jacob; or in Jacob ^b, in the camp of Israel; which was literally true, because of the murmurings of the people against the Lord fire came down from heaven, and burnt among them, and consumed the uttermost parts of the camp; wherefore the name of the place was called Taberah, which signifies a burning, Num 11:1, or it may be taken figuratively for the wrath of God, which is oftentimes compared to fire; see Nah 1:6 hence it follows,

and anger also came up against Israel; the people of Israel, the same with Jacob before; the allusion is to men when angry, in whose breasts anger burns, and from thence it rises up, and shows itself in their countenance, in their eyes, and by the words of their mouth.

Gill: Psa 78:22

Because they believed not in God,.... That he was able to give them bread, and provide flesh for them, or bring them through the wilderness to Canaan's land, as he had promised. God, and he only, is the object of faith, and he is to be believed in at all times, and for all things temporal and spiritual; and nothing is more displeasing to him than unbelief; for as faith gives glory to him, unbelief reflects dishonour upon him; faith sets its seal to him as true, but unbelief makes him a liar; and what is more provoking to man than to have his veracity called in question, and to be counted a liar? in short, as faith has salvation annexed to it, unbelief has damnation, and to whom did the Lord swear that they should not enter into his rest but to them that believed not? so great an evil is unbelief, and is the sin which "easily beset" ^c the Israelites, as appears from the context; see Heb 3:12.

and trusted not in his salvation; which he promised them, and bid them stand still and see, Exo 14:13, and of which they had had some proofs and instances in leading them through the Red sea, and thus far guiding them through the wilderness, and providing for them; and therefore had reason and encouragement to trust in the Lord, that he would yet be with them, and save them, and complete the mercy promised unto them.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 78:1

¹ sn Psalm 78. The author of this lengthy didactic psalm rehearses Israel’s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God’s chosen city and David as his chosen king.

² tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 74.

³ tn Heb “Turn your ear to the words of my mouth.”

NET Notes: Psa 78:2

¹ tn Heb “I will open with a wise saying my mouth, I will utter insightful sayings from long ago.” Elsewhere the Hebrew word pair חִידָה+מָשָׁל (mashal + khidah) refers to a taunt song (Hab 2:6), a parable (Ezek 17:2), proverbial sayings (Prov 1:6), and an insightful song that reflects on the mortality of humankind and the ultimate inability of riches to prevent death (Ps 49:4).

NET Notes: Psa 78:3

¹ tn Or “known.”

² tn Heb “fathers” (also in vv. 5, 8, 12, 57).

NET Notes: Psa 78:4

¹ tn The pronominal suffix refers back to the “fathers” (“our ancestors,” v. 3).

² tn Heb “to a following generation telling the praises of the Lord.” “Praises” stand by metonymy for the mighty acts that prompt worship. Cf. Ps 9:14.

NET Notes: Psa 78:5

¹ tn The Hebrew noun עֵדוּת (’edut) refers here to God’s command that the older generation teach their children about God’s mighty deeds in the nation’s history (see Exod 10:2; Deut 4:9; 6:20-25).

² tn Heb “which he commanded our fathers to make them known to their sons.” The plural suffix “them” probably refers back to the Lord’s mighty deeds (see vv. 3-4).

NET Notes: Psa 78:6

¹ tn Heb “in order that they might know, a following generation, sons [who] will be born, they will arise and will tell to their sons.”

NET Notes: Psa 78:7

¹ tn Heb “keep.”

NET Notes: Psa 78:8

¹ tn Heb “a generation that did not make firm its heart and whose spirit was not faithful with God.” The expression “make firm the heart” means “to be committed, devoted” (see 1 Sam 7:3).

NET Notes: Psa 78:9

¹ tn Heb “the sons of Ephraim.” Ephraim probably stands here by synecdoche (part for whole) for the northern kingdom of Israel.

² tn Heb “ones armed, shooters of bow.” It is possible that the term נוֹשְׁקֵי (noshÿqey, “ones armed [with]”) is an interpretive gloss for the rare רוֹמֵי (romey, “shooters of”; on the latter see BDB 941 s.v. I רָמָה). The phrase נוֹשְׁקֵי קֶשֶׁת (noshÿqey qeshet, “ones armed with a bow”) appears in 1 Chr 12:2; 2 Chr 17:17.

³ sn They retreated. This could refer to the northern tribes’ failure to conquer completely their allotted territory (see Judg 1), or it could refer generally to the typical consequence (military defeat) of their sin (see vv. 10-11).

NET Notes: Psa 78:10

¹ tn Heb “the covenant of God.”

² tn Heb “walk in.”

NET Notes: Psa 78:11

¹ tn Heb “his deeds.”

NET Notes: Psa 78:12

¹ sn The region of Zoan was located in the Egyptian delta, where the enslaved Israelites lived (see Num 13:22; Isa 19:11, 13; 30:4; Ezek 30:14).

NET Notes: Psa 78:15

¹ tn Heb “and caused them to drink, like the depths, abundantly.”

NET Notes: Psa 78:17

¹ tn Heb “rebelling [against] the Most High.”

NET Notes: Psa 78:18

¹ tn Heb “and they tested God in their heart.” The “heart” is viewed here as the center of their volition.

NET Notes: Psa 78:19

¹ tn Heb “they spoke against God, they said.”

² tn Heb “to arrange a table [for food].”

NET Notes: Psa 78:20

¹ tn Heb “look.”

NET Notes: Psa 78:21

¹ tn Heb “therefore.”

² tn Heb “and also anger went up.”

NET Notes: Psa 78:22

¹ tn Heb “and they did not trust his deliverance.”

Geneva Bible: Psa 78:1

"^{( a )} Maschil of Asaph." Give ear, O my people, [to] my ^{( b )} law: incline your ears to the words of my mouth.

^{( a )} Read (Psa 32:1).

^{( b )} The prophet under the name of a teacher calls the people his, and the doctrine his, as Paul calls the gospel his, of which he was but the preacher, as in (Rom 2:16, Rom 16:25).

Geneva Bible: Psa 78:3

Which we have heard and known, and our ^{( c )} fathers have told us.

^{( c )} Who were the people of God.

Geneva Bible: Psa 78:5

For he established a ^{( d )} testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children:

^{( d )} By the testimony and law, he means your law written, which they were commanded to teach their children, (Deu 6:7).

Geneva Bible: Psa 78:6

That the ^{( e )} generation to come might know [them, even] the children [which] should be born; [who] should arise and declare [them] to their children:

^{( e )} He shows how the children would be like their father's: that is, in maintaining God's pure religion.

Geneva Bible: Psa 78:7

That they might ^{( f )} set their hope in God, and not forget the works of God, but keep his commandments:

^{( f )} He shows where the use of this doctrine exists: in faith, in the meditation of God's benefits, and in obedience.

Geneva Bible: Psa 78:8

And might not be as their ^{( g )} fathers, a stubborn and rebellious generation; a generation [that] set not their heart aright, and whose spirit was not stedfast with God.

^{( g )} Though these fathers were the seed of Abraham and the chosen people, yet he shows by their rebellion, provocation, falsehood, and hypocrisy, that the children should not follow their examples.

Geneva Bible: Psa 78:9

The children of ^{( h )} Ephraim, [being] armed, [and] carrying bows, turned back in the day of battle.

^{( h )} By Ephraim he means also the rest of the tribes, because they were most in number: whose punishment declares that they were unfaithful to God, and by their multitude and authority had corrupted all others.

Geneva Bible: Psa 78:12

Marvellous things did he in the sight of their ^{( i )} fathers, in the land of Egypt, [in] the field of Zoan.

^{( i )} He proves that not only the posterity but also their forefathers were wicked and rebellious to God.

Geneva Bible: Psa 78:17

And they ^{( k )} sinned yet more against him by provoking the most High in the wilderness.

^{( k )} Their wicked malice could be overcome by no benefits, which were great and many.

Geneva Bible: Psa 78:18

And they tempted God in their heart by ^{( l )} asking meat for their lust.

^{( l )} Then to require more than is necessary, and to separate God's power from his will, is to tempt God.

Geneva Bible: Psa 78:19

Yea, they spake against God; they said, Can God ^{( m )} furnish a table in the wilderness?

^{( m )} Thus when we give place to sin, we are moved to doubt God's power, unless he is always ready to serve our lust.

Geneva Bible: Psa 78:22

Because they believed not in God, and ^{( n )} trusted not in his salvation:

^{( n )} That is, in his fatherly providence, by which he cares for his, and provides sufficiently.

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 being rejected, God chose Judah, Zion, and David.

Maclaren: Psa 78:7

Memory, Hope, And Effort

That they might set their hope in God, and not forget the works of God, but keep His commandments.'--Psalm 78:7.

IN its original application this verse is simply a statement of God's purpose in giving to Israel the Law, and such a history of deliverance. The intention was that all future generations might remember what He had done, and be encouraged by the remembrance to hope in Him for the future; and by both memory and hope, be impelled to the discharge of present duty.

Be, then, the words may permissibly bear the application which I purpose to make of them in this sermon, re-echoing only (and aspiring to nothing more) the thoughts which the season has already, I suppose, more or less, suggested to most of us. Smooth motion is imperceptible; it is the jolts that tell us that we are advancing. Though every day be a New Year's Day, still the alteration in our dates and our calendars should set us all thinking of that continual lapse of the mysterious thing--the creature of our own minds--which we call time, and which is bearing us all so steadily and silently onwards.

My text tells us how past, present, and future--memory, hope, and effort may be ennobled and blessed. In brief, it is by associating them all with God. It is as the field of His working that our past is best remembered. It is on Him that our hopes may most wisely be set. It is keeping His commandments which is the consecration of the present. Let us, then, take the three thoughts of our text and cast them into New Year's recommendations.

I. First, Then, Let Us Associate God With Memory By Thankful Remembrance.

Now I suppose that there are very few of the faculties of our nature which we more seldom try to regulate by Christian principles than that great power which we have of looking backwards. Did you ever reflect that you are responsible for what you remember, and for how you remember it, and that you are bound to train and educate your memory, not merely in the sense of cultivating it as a means of carrying intellectual treasures, but for a religious purpose? The one thing that all parts of our nature need is God, and that is as true about our power of remembrance as it is about any other part of our being. The past is then hallowed, noble, and yields its highest results and most blessed fruits for us when we link it closely with Him, and see in it not only, nor so much, the play of our own faculties, whether we blame or approve ourselves, as rather see in it the great field in which God has brought Himself near to our experience, and has been regulating and shaping all that has befallen us. The one thing which will consecrate memory, deliver it from its errors and abuses, raise it to its highest and noblest power, is that it should be in touch with God, and that the past should be regarded by each of us as it is, in deed and in truth, one long record of what God has done for us.

We can see His presence more clearly when we look back over a long-connected stretch of days, and when the excitement of feeling the agony or rapture have passed, than we could whilst they were hot, and life was all hurry and bustle. The men on the deck of a ship see the beauty of the city that they have left behind, better than when they were pressing through its narrow streets. And though the view of the receding houses from the far-off waters may be an illusion, our view of the past, if we see God brooding over it all, and working in it all, is no illusion. The mean-nesses are hidden, the narrow places are invisible, all the pain and suffering is quieted, and we are able to behold more truly than when we were in the midst of them, the bearing, the purpose, and the blessedness alike of our sorrows and of our joys.

Not a few of us are old enough to have had a great many mysteries of our early days cleared up. We have seen at least the beginnings of the harvest which the ploughshare of sorrow and the winter winds were preparing for us, and for the rest we can trust. Brethren! remember your mercies; remember your losses; and for all the way by which the Lord our God has led us these many years in the wilderness,' let us try to be thankful, including in our praises the darkness and the storm as well as the light and the calm. Some of us are like people who, when they get better of their sicknesses, grudge the doctor's bill. We forget the mercies as soon as they are past, because we only enjoyed the sensuous sweetness of them whilst it tickled our palate, and did not think, in the enjoyment of them, whose love it was that they spoke of to us. Sorrows and joys, bring them all in your thanksgivings, and forget not the works of God.'

Such a habit of cultivating the remembrance of God's hand as moving in all our past, will not, in the slightest degree, interfere with lower and yet precious exercises of that same faculty. We shall still be able to look back, and learn our limitations, mark our weaknesses, gather counsels of prudence from our failures, tame our ambitions by remembering where we broke down. And such an exercise of grateful God-recognising remembrance will deliver us from the abuses of that great power, by which so many of us turn our memories into a cause of weakness, if not of sin. There are people, and we are all tempted to be of the number, who look back upon the past and see nothing there but themselves, their own cleverness, their own success;' burning incense to their own net, and sacrificing to their own drag.' Another mood leads us to look back into the past dolefully and disappointedly, to say, I have broken down so often; my resolutions have all gone to water so quickly; I have tried and failed over and over again. I may as well give it all up, and accept the inevitable, and grope on as well as I can without hope of self-advancement or of victory.' Never! If only we will look back to God we shall be able to look forward to a perfect self. To-morrow need never be determined by the failures that have been. We may still conquer where we have often been defeated. There is no worse use of the power of remembrance than when we use it to bind upon ourselves, as the permanent limitations of our progress, the failures and faults of the past. Forget the things that are behind.' Your old fragmentary goodness, your old foiled aspirations, your old frequent failures--cast them all behind you!

And there are others to whom remembrance is mainly a gloating over old sins, and a doing again of these--ruminating upon them; bringing up the chewed food once more to be masticated. Some of us gather only poisonous weeds, and carry them about in the hortus siccus of our memories. Alas! for the man whose memory is but the paler portraiture of past sins. Some of us, I am sure, have our former evils holding us so tight in their cords that when we look back memory is defiled by the things which defiled the unforgettable past. Brethren! you may find a refuge from that curse of remembrance in remembering God.

And some of us, unwisely and ungratefully, live in the light of departed blessings, so as to have no hearts either for present mercies or for present duties. There is no more weakening and foolish misdirection of that great gift of remembrance than when we employ it to tear down the tender greenery with which healing time has draped the ruins; or to turn again in the wound which is beginning to heal the sharp and poisoned point of the sorrow which once pierced it. For all these abuses--the memory that gloats upon sin; the memory that is proud of success; the memory that is despondent because of failures; the memory that is tearful and broken-hearted over losses--for all these the remedy is that we should not forget the works of God, but see Him everywhere filling the past.

II. Again, Let Us Live In The Future By Hope In Him.

Our remembrances and our hopes are closely connected; one might almost even say that the power by which we look backwards and that by which we look forwards are one and the same. At all events, Hope owes to Memory the pigments with which it paints, the canvas on which it paints, and the objects which it portrays there. But in all our earthly hopes there is a feeling of uncertainty which brings alarm as well as expectation, and he whose forward vision runs only along the low levels of earth, and is fed only by experience and remembrance, will never be able to say, I hope with certitude, and I know that my hope shall be fulfilled.' For him hopes, and fears that kindle hopes,' will be' an indistinguishable throng'; and there will be as much of pain as of pleasure in his forward glance.

But if, according to my text, we set our hopes on God, then we shall have a certainty absolute. What a blessing it is to be able to look forward to a future as fixed and sure, as solid and as real, as much our possession, as the irrevocable past! The Christian man's hope, if it be set on God, is not a may be,' but a will be'; and he can be as sure of to-morrow as he is of yesterday.

They whose hopes are set on God have a certain hope, a sufficient one, and one that fills all the future. All other expectations are fulfilled, or disappointed, as the case may be, but are left behind and outgrown. This one only never palls, and is never accomplished, and yet is never disappointed. So if we set our hopes on Him, we can face very quietly the darkness that lies ahead of us. Earthly hopes are only the mirrors in which the past reflects itself, as in some king's palace you will find a lighted chamber, with a great sheet of glass at each end, which perpetuates in shining rows the lights behind the spectator. A curtain veils the future, and earthly hope can only put a mirror in front of it that reflects what has been. But the hope that is set on God draws back the curtain, and lets us see enough of a fixed, eternal future to make our lives bright and our hearts calm. The darkness remains; what of that, if,

I only know I cannot drift Beyond His love and care'?

Set your hopes on God, and they will not be ashamed.

III. Lastly, Let Us Live In The Present By Strenuous Obedience.

After all, memory and hope are meant to fit us for work in the flying moment. Both should impel us to this keeping of the commandments of God; for both yield motives which should incline us thereto. A past full of blessing demands the sacrifice of loving hearts and of earnest hands, k future so fair, so far, so certain, so sovereign, and a hope that grasps it, and brings some of its sweet fragrance into the else scentless air of the poor present, ought to impel to service, vigorous and continual. Both should yield motives which make such service a delight.

If my memory weakens me for present work, either because it depresses my hope of success, or because it saddens me with the remembrance of departed blessings, then it is a curse and not a good. And if I dream myself away in any future, and forget the exigencies of the imperative and swiftly-passing moment, then the faculty of hope, too, is a curse and a weakening. But both are delivered from their possible abuses, if both are made into means of helping us to fill the present with loving obedience. These two faculties are like the two wings that may lift us to God, like the two paddies, one on either side of the ship, that may drive us steadily forward, through all the surges and the tempest. They find their highest field in fitting us for the grinding tasks and the heavy burdens that the moment lays upon us.

So, dear friends! we are very different in our circumstances and positions. For some of us Hope's basket is nearly empty, and Memory's sack is very full. For us older men the past is long, the earthly future is short. For you younger people the converse is the case. It is Hope whose hands are laden with treasures for you, Memory carries but a little store. Your past is brief; your future is probably long. The grains of sand in some of our hour-glasses are very heaped and high in the lower half, and running very low in the upper. But whichever category we stand in, one thing remains the same for us all, and that is duty, keeping God's commandments. That is permanent, and that is the one thing worth living for. Whether we live we live unto the Lord; or whether we die we die unto the Lord.'

So let us front this New Year, with all its hidden possibilities, with quiet, brave hearts, resolved on present duty, as those ought who have such a past to remember and such a future to hope for. It will probably be the last on earth for some of us. It will probably contain great sorrows for some of us, and great joys for others. It will probably be comparatively uneventful for others. It may make great outward changes for us, or it may leave us much as it found us. But, at all events, God will be in it, and work for Him should be in it. Well for us if, when its hours have slidden away into the grey past, they continue to witness to us of His love, even as, while they were wrapped in the mists of the future, they called on us to hope in Him! Well for us if we fill the passing moment with deeds of loving obedience! Then a present of keeping His commandments will glide into a past to be thankfully remembered, and will bring us nearer to a future in which hope shall not be put to shame. To him who sees God in all the divisions and particles of his days, and makes Him the object of memory, hope, and effort, past, present, and future are but successive calm ripples of that mighty river of Time which bears him on the great ocean of Eternity, from which the drops that make its waters rose, and to which its ceaseless flow returns.

MHCC: Psa 78:1-8

These are called dark and deep sayings, because they are carefully to be looked into. The law of God was given with a particular charge to teach it diligently to their children, that the church may abide for ever. Also, that the providences of God, both in mercy and in judgment, might encourage them to conform to the will of God. The works of God much strengthen our resolution to keep his commandments. Hypocrisy is the high road to apostacy; those that do not set their hearts right, will not be stedfast with God. Many parents, by negligence and wickedness, become murderers of their children. But young persons, though they are bound to submit in all things lawful, must not obey sinful orders, or copy sinful examples.

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 between God's goodness and man's badness. The Lord hears all our murmurings and distrusts, and is much displeased. Those that will not believe the power of God's mercy, shall feel the fire of his indignation. Those cannot be said to trust in God's salvation as their happiness at last, who can not trust his providence in the way to it. To all that by faith and prayer, ask, seek, and knock, these doors of heaven shall at any time be opened; and our distrust of God is a great aggravation of our sins. He expressed his resentment of their provocation; not in denying what they sinfully lusted after, but in granting it to them. Lust is contented with nothing. Those that indulge their lust, will never be estranged from it. Those hearts are hard indeed, that will neither be melted by the mercies of the Lord, nor broken by his judgments. Those that sin still, must expect to be in trouble still. And the reason why we live with so little comfort, and to so little purpose, is, because we do not live by faith. Under these rebukes they professed repentance, but they were not sincere, for they were not constant. In Israel's history we have a picture of our own hearts and lives. God's patience, and warnings, and mercies, imbolden them to harden their hearts against his word. And the history of kingdoms is much the same. Judgments and mercies have been little attended to, until the measure of their sins has been full. And higher advantages have not kept churches from declining from the commandments of God. Even true believers recollect, that for many a year they abused the kindness of Providence. When they come to heaven, how will they admire the Lord's patience and mercy in bringing them to his kingdom!

Matthew Henry: Psa 78:1-8

These verses, which contain the preface to this history, show that the psalm answers the title; it is indeed Maschil - a psalm to give instruction; if we receive not the instruction it gives, it is our own fault. Here,

I. The psalmist demands attention to what he wrote (Psa 78:1): Give ear, O my people! to my law. Some make these the psalmist's words. David, as a king, or Asaph, in his name, as his secretary of state, or scribe to the sweet singer of Israel, here calls upon the people, as his people committed to his charge, to give ear to his law. He calls his instructions his law or edict; such was their commanding force in themselves. Every good truth, received in the light and love of it, will have the power of a law upon the conscience; yet that was not all: David was a king, and he would interpose his royal power for the edification of his people. If God, by his grace, make great men good men, they will be capable of doing more good than others, because their word will be a law to all about them, who must therefore give ear and hearken; for to what purpose is divine revelation brought our ears if we will not incline our ears to it, both humble ourselves and engage ourselves to hear it and heed it? Or the psalmist, being a prophet, speaks as God's mouth, and so calls them his people, and demands subjection to what was said as to a law. Let him that has an ear thus hear what the Spirit saith unto the churches, Rev 2:7.

II. Several reasons are given why we should diligently attend to that which is here related. 1. The things here discoursed of are weighty, and deserve consideration, strange, and need it (Psa 78:2): I will open my mouth in a parable, in that which is sublime and uncommon, but very excellent and well worthy your attention; I will utter dark sayings, which challenge your most serious regards as much as the enigmas with which the eastern princes and learned men used to try one another. These are called dark sayings, not because they are hard to be understood, but because they are greatly to be admired and carefully to be looked into. This is said to be fulfilled in the parables which our Saviour put forth (Mat 13:35), which were (as this) representations of the state of the kingdom of God among men. 2. They are the monuments of antiquity - dark sayings of old which our fathers have told us, Psa 78:3. They are things of undoubted certainty; we have heard them and known them, and there is no room left to question the truth of them. The gospel of Luke is called a declaration of those things which are most surely believed among us (Luk 1:1), so were the things here related. The honour we owe to our parents and ancestors obliges us to attend to that which our fathers have told us, and, as far as it appears to be true and good, to receive it with so much the more reverence and regard. 3. They are to be transmitted to posterity, and it lies as a charge upon us carefully to hand them down (Psa 78:4); because our fathers told them to us we will not hide them from their children. Our children are called theirs, for they were in care for their seed's seed, and looked upon them as theirs; and, in teaching our children the knowledge of God, we repay to our parents some of that debt we owe to them for teaching us. Nay, if we have no children of our own, we must declare the things of God to their children, the children of others. Our care must be for posterity in general, and not only for our own posterity; and for the generation to come hereafter, the children that shall be born, as well as for the generation that is next rising up and the children that are born. That which we are to transmit to our children is not only the knowledge of languages, arts and sciences, liberty and property, but especially the praises of the Lord, and his strength appearing in the wonderful works he has done. Our great care must be to lodge our religion, that great deposit, pure and entire in the hands of those that succeed us. There are two things the full and clear knowledge of which we must preserve the entail of to our heirs: - (1.) The law of God; for this was given with a particular charge to teach it diligently to their children (Psa 78:5): He established a testimony or covenant, and enacted a law, in Jacob and Israel, gave them precepts and promises, which he commanded them to make known to their children, Deu 6:7, Deu 6:20. The church of God, as the historian says of the Roman commonwealth, was not to be res unius aetatis - a thing of one age but was to be kept up from one generation to another; and therefore, as God provided for a succession of ministers in the tribe of Levi and the house of Aaron, so he appointed that parents should train up their children in the knowledge of his law: and, when they had grown up, they must arise and declare them to their children (Psa 78:6), that, as one generation of God's servants and worshippers passes away, another generation may come, and the church, as the earth, may abide for ever; and thus God's name among men may be as the days of heaven. (2.) The providences of God concerning them, both in mercy and in judgment. The former seem to be mentioned for the sake of this; since God gave order that his laws should be made known to posterity, it is requisite that with them his works also should be made known, the fulfilling of the promises made to the obedient and the threatenings denounced against the disobedient. Let these be told to our children and our children's children, [1.] That they may take encouragement to conform to the will of God (Psa 78:7): that, not forgetting the works of God wrought in former days, they might set their hope in God and keep his commandments, might make his command their rule and his covenant their stay. Those only may with confidence hope for God's salvation that make conscience of doing his commandments. The works of God, duly considered, will very much strengthen our resolution both to set our hope in him and to keep his commandments, for he is able to bear us out in both. [2.] That they may take warning not to conform to the example of their fathers (Psa 78:8): That they might not be as their fathers, a stubborn and rebellious generation. See here, First, What was the character of their fathers. Though they were the seed of Abraham, taken into covenant with God, and, for aught we know, the only professing people he had then in the world, yet they were stubborn and rebellious, and walked contrary to God, in direct opposition to his will. They did indeed profess relation to him, but they did not set their hearts aright; they were not cordial in their engagements to God, nor inward with him in their worship of him, and therefore their spirit was not stedfast with him, but upon every occasion they flew off from him. Note, Hypocrisy is the high road to apostasy. Those that do not set their hearts aright will not be stedfast with God, but play fat and loose. Secondly, What was a charge to the children: That they be not as their fathers. Note, Those that have descended from wicked and ungodly ancestors, if they will but consider the word and works of God, will see reason enough not to tread in their steps. It will be no excuse for a vain conversation that it was received by tradition from our fathers (1Pe 1:18); for what we know of them that was evil must be an admonition to us, that we dread that which was so pernicious to them as we would shun those courses which they took that were ruinous to their health or estates.

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 themselves by their dealing treacherously with God, Psa 78:9-11. The children of Ephraim, in which tribe Shiloh was, though they were well armed and shot with bows, yet turned back in the day of battle. This seems to refer to that shameful defeat which the Philistines gave them in Eli's time, when they took the ark prisoner, 1Sa 4:10, 1Sa 4:11. Of this the psalmist here begins to speak, and, after a long digression, returns to it again, Psa 78:61. Well might that event be thus fresh in mind in David's time, above forty years after, for the ark, which in that memorable battle was seized by the Philistines, though it was quickly brought out of captivity, was never brought out of obscurity till David fetched it from Kirjath-jearim to his own city. Observe, 1. The shameful cowardice of the children of Ephraim, that warlike tribe, so famed for valiant men, Joshua's tribe; the children of that tribe, though as well armed as ever, turned back when they came to face the enemy. Note, Weapons of war stand men in little stead without a martial spirit, and that is gone if God be gone. Sin dispirits men and takes away the heart. 2. The causes of their cowardice, which were no less shameful; and these were, (1.) A shameful violation of God's law and their covenant with him (Psa 78:10); they were basely treacherous and perfidious, for they kept not the covenant of God, and basely stubborn and rebellious (as they were described, Psa 78:8), for they peremptorily refused to walk in his law, and, in effect, told him to his face they would not be ruled by him. (2.) A shameful ingratitude to God for the favours he had bestowed upon them: They forgot his works and his wonders, his works of wonder which they ought to have admired, Psa 78:11. Note, Our forgetfulness of God's works is at the bottom of our disobedience to his laws.

II. He takes occasion hence to consult precedents and to compare this with the case of their fathers, who were in like manner unmindful of God's mercies to them and ungrateful to their founder and great benefactor, and were therefore often brought under his displeasure. The narrative in these verses is very remarkable, for it relates a kind of struggle between God's goodness and man's badness, and mercy, at length, rejoices against judgment.

1. God did great things for his people Israel when he first incorporated them and formed them into a people: Marvellous things did he in the sight of their fathers, and not only in their sight, but in their cause, and for their benefit, so strange, so kind, that one would think they should never be forgotten. What he did for them in the land of Egypt is only just mentioned here (Psa 78:12), but afterwards resumed, Psa 78:43. He proceeds here to show, (1.) How he made a lane for them through the Red Sea, and caused them, gave them courage, to pass through, though the waters stood over their heads as a heap, Psa 78:13. See Isa 63:12, Isa 63:13, where God is said to lead them by the hand, as it were, through the deep that they should not stumble. (2.) How he provided a guide for them through the untrodden paths of the wilderness (Psa 78:14); he led them step by step, in the day time by a cloud, which also sheltered them from the heat, and all the night with a light of fire, which perhaps warmed the air; at least it made the darkness of night less frightful, and perhaps kept off wild beasts, Zec 2:5. (3.) How he furnished their camp with fresh water in a dry and thirsty land where no water was, not by opening the bottles of heaven (that would have been a common way), but by broaching a rock (Psa 78:15, Psa 78:16): He clave the rocks in the wilderness, which yielded water, though they were not capable of receiving it either from the clouds above or the springs beneath. Out of the dry and hard rock he gave them drink, not distilled as out of an alembic, drop by drop, but in streams running down like rivers, and as out of the great depths. God gives abundantly, and is rich in mercy; he gives seasonably, and sometimes makes us to feel the want of mercies that we may the better know the worth of them. This water which God gave Israel out of the rock was the more valuable because it was spiritual drink. And that rock was Christ.

2. When God began thus to bless them they began to affront him (Psa 78:17): They sinned yet more against him, more than they had done in Egypt, though there they were bad enough, Eze 20:8. They bore the miseries of their servitude better than the difficulties of their deliverance, and never murmured at their taskmasters so much as they did at Moses and Aaron; as if they were delivered to do all these abominations, Jer 7:10. As sin sometimes takes occasion by the commandment, so at other times it takes occasion by the deliverance, to become more exceedingly sinful. They provoked the Most High. Though he is most high, and they knew themselves an unequal match for him, yet they provoked him and even bade defiance to his justice; and this in the wilderness, where he had them at his mercy and therefore they were bound in interest to please him, and where he showed them so much mercy and therefore they were bound in gratitude to please him; yet there they said and did that which they knew would provoke him: They tempted God in their heart, Psa 78:18. Their sin began in their heart, and thence it took its malignity. They do always err in their heart, Heb 3:10. Thus they tempted God, tried his patience to the utmost, whether he would bear with them or no, and, in effect, bade him do his worst. Two ways they provoked him: - (1.) By desiring, or rather demanding, that which he had not thought fit to give them: They asked meat for their lust. God had given them meat for their hunger, in the manna, wholesome pleasant food and in abundance; he had given them meat for their faith out of the heads of leviathan which he broke in pieces, Psa 74:14. But all this would not serve; they must have meat for their lust, dainties and varieties to gratify a luxurious appetite. Nothing is more provoking to God than our quarrelling with our allotment and indulging the desires of the flesh. (2.) By distrusting his power to give them what they desired. This was tempting God indeed. They challenged him to give them flesh; and, if he did not, they would say it was because he could not, not because he did not see it fit for them (Psa 78:19): They spoke against God. Those that set bounds to God's power speak against him. It was as injurious a reflection as could be cat upon God to say, Can God furnish a table in the wilderness? They had manna, but the did not think they had a table furnished unless they had boiled and roast, a first, a second, and a third course, as they had in Egypt, where they had both flesh and fish, and sauce too (Exo 16:3, Num 11:5), dishes of meat and salvers of fruit. What an unreasonable insatiable thin is luxury! Such a mighty thing did these epicures think a table well furnished to be that they thought it was more than God himself could give them in that wilderness; whereas the beasts of the forest, and all the fowls of the mountains, are his, Psa 50:10, Psa 50:11. Their disbelief of God's power was so much the worse in that they did at the same time own that he had done as much as that came to (Psa 78:20): Behold, he smote the rock, that the waters gushed out, which they and their cattle drank of. And which is easier, to furnish a table in the wilderness, which a rich man can do, or to fetch water out of a rock, which the greatest potentate on the earth cannot do? Never did unbelief, though always unreasonable, ask so absurd a question: "Can he that melted down a rock into streams of water give bread also? Or can he that has given bread provide flesh also?"Is any thing too hard for Omnipotence? When once the ordinary powers of nature are exceeded God has made bare his arm, and we must conclude that nothing is impossible with him. Be it ever so great a thing that we ask, it becomes us to own, Lord, if thou wilt, thou canst.

3. God justly resented the provocation and was much displeased with them (Psa 78:21): The Lord heard this, and was wroth. Note, God is a witness to all our murmurings and distrusts; he hears them and is much displeased with them. A fire was kindled for this against Jacob; the fire of the Lord burnt among them, Num 11:1. Or it may be understood of the fire of God's anger which came up against Israel. To unbelievers our God is himself a consuming fire. Those that will not believe the power of God's mercy shall feel the power of his indignation, and be made to confess that it is a fearful thing to fall into his hands. Now here we are told, (1.) Why God thus resented the provocation (Psa 78:22): Because by this it appeared that they believed not in God; they did not give credit to the revelation he had made of himself to them, for they durst not commit themselves to him, nor venture themselves with him: They trusted not in the salvation he had begun to work for them; for then they would not thus have questioned its progress. Those cannot be said to trust in God's salvation as their felicity at last who cannot find in their hearts to trust in his providence for food convenient in the way to it. That which aggravated their unbelief was the experience they had had of the power and goodness of God, Psa 78:23-25. He had given them undeniable proofs of his power, not only on earth beneath, but in heaven above; for he commanded the clouds from above, as one that had created them and commanded them into being; he made what use he pleased of them. Usually by their showers they contribute to the earth's producing corn; but now, when God so commanded them, they showered down corn themselves, which is therefore called here the corn of heaven; for heaven can do the work without the earth, but not the earth without heaven. God, who has the key of the clouds, opened the doors of heaven, and that is more than opening the windows, which yet is spoken of as a great blessing, Mal 3:10. To all that by faith and prayer ask, seek, and knock, these doors shall at any time be opened; for the God of heaven is rich in mercy to all that call upon him. He not only keeps a good house, but keeps open house. Justly might God take it ill that they should distrust him when he had been so very kind to them that he had rained down manna upon them to eat, substantial food, daily, duly, enough for all, enough for each. Man did eat angels' food, such as angels, if they had occasion for food, would eat and be thankful for; or rather such as was given by the ministry of angels, and (as the Chaldee reads it) such as descended from the dwelling of angels. Every one, even the least child in Israel, did eat the bread of the mighty (so the margin reads it); the weakest stomach could digest it, and yet it was so nourishing that it was strong meat for strong men. And, though the provision was so good, yet they were not stinted, nor ever reduced to short allowance; for he sent them meat to the full. If they gathered little, it was their own fault; and yet even then they had no lack, Exo 16:18. The daily provision God makes for us, and has made ever since we came into the world, though it has not so much of miracle as this, has no less of mercy, and is therefore a great aggravation of our distrust of God. (2.) How he expressed his resentment of the provocation, not in denying them what they so inordinately lusted after, but in granting it to them. [1.] Did they question his power? He soon gave them a sensible conviction that he could furnish a table in the wilderness. Though the winds seem to blow where they list, yet, when he pleased, he could make them his caterers to fetch in provisions, Psa 78:26. He caused an east wind to blow and a south wind, either a south-east wind, or an east wind first to bring in the quails from that quarter and then a south wind to bring in more from that quarter; so that he rained flesh upon them, and that of the most delicate sort, not butchers' meat, but wild-fowl, and abundance of it, as dust, as the sand of the sea (Psa 78:27), so that the meanest Israelite might have sufficient; and it cost them nothing, no, not the pains of fetching it from the mountains, for he let it fall in the midst of their camp, round about their habitation, Psa 78:28. We have the account Num 11:31, Num 11:32. See how good God is even to the evil and unthankful, and wonder that his goodness does not overcome their badness. See what little reason we have to judge of God's love by such gifts of his bounty as these; dainty bits are no tokens of his peculiar favour. Christ gave dry bread to the disciples that he loved, but a sop dipped in the sauce to Judas that betrayed him. [2.] Did they defy his justice and boast that they had gained their point? He made them pay dearly for their quails; for, though he gave them their own desire, they were not estranged from their lust (Psa 78:29, Psa 78:30); their appetite was insatiable; they were well filled and yet they were not satisfied; for they knew not what they would have. Such is the nature of lust; it is content with nothing, and the more it is humoured the more humoursome it grows. Those that indulge their lust will never be estranged from it. Or it intimates that God's liberality did not make them ashamed of their ungrateful lustings, as it would have done if they had had any sense of honour. But what came of it? While the meat was yet in their mouth, rolled under the tongue as a sweet morsel, the wrath of God came upon them and slew the fattest of them (Psa 78:31), those that were most luxurious and most daring. See Num 11:33, Num 11:34. They were fed as sheep for the slaughter: the butcher takes the fattest first. We may suppose there were some pious and contented Israelites, that did eat moderately of the quails and were never the worse; for it was not the meat that poisoned them, but their own lust. Let epicures and sensualists here read their doom. The end of those who make a god of their belly is destruction, Phi 3:19. The prosperity of fools shall destroy them, and their ruin will be the greater.

4. The judgments of God upon them did not reform them, nor attain the end, any more than his mercies (Psa 78:32): For all this, they sinned still; they murmured and quarrelled with God and Moses as much as ever. Though God was wroth and smote them, yet they went on frowardly in the way of their heart (Isa 57:17); they believed not for his wondrous works. Though his works of justice were as wondrous and as great proofs of his power as his works of mercy, yet they were not wrought upon by them to fear God, nor convinced how much it was their interest to make him their friend. Those hearts are hard indeed that will neither be melted by the mercies of God nor broken by his judgments.

5. They persisting in their sins, God proceeded in his judgments, but they were judgments of another nature, which wrought not suddenly, but slowly. He punished them not now with such acute diseases as that was which slew the fattest of them, but a lingering chronical distemper (Psa 78:33): Therefore their days did he consume in vanity in the wilderness and their years in trouble. By an irreversible doom they were condemned to wear out thirty-eight tedious years in the wilderness, which indeed were consumed in vanity; for in all those years there was not a step taken nearer Canaan, but they were turned back again, and wandered to and fro as in a labyrinth, not one stroke struck towards the conquest of it: and not only in vanity, but in trouble, for their carcases were condemned to fall in the wilderness and there they all perished but Caleb and Joshua. Note, Those that sin still must expect to be in trouble still. And the reason why we spend our days in so much vanity and trouble, why we live with so little comfort and to so little purpose, is because we do not live by faith.

6. Under these rebukes they professed repentance, but they were not cordial and sincere in this profession. (1.) Their profession was plausible enough (Psa 78:34, Psa 78:35): When he slew them, or condemned them to be slain, then they sought him; they confessed their fault, and begged his pardon. When some were slain others in a fright cried to God for mercy, and promised they would reform and be very good; then they returned to God, and enquired early after him. So one would have taken them to be such as desired to find him. And they pretended to do this because, however they had forgotten it formerly, now they remembered that God was their rock and therefore now that they needed him they would fly to him and take shelter in him, and that the high God was their Redeemer, who brought them out of Egypt and to whom therefore they might come with boldness. Afflictions are sent to put us in mind of God as our rock and our redeemer; for, in prosperity, we are apt to forget him. (2.) They were not sincere in this profession (Psa 78:36, Psa 78:37): They did but flatter him with their mouth, as if they thought by fair speeches to prevail with him to revoke the sentence and remove the judgment, with a secret intention to break their word when the danger was over; they did not return to God with their whole heart, but feignedly, Jer 3:10. All their professions, prayers, and promises, were extorted by the rack. It was plain that they did not mean as they said, for they did not adhere to it. They thawed in the sun, but froze in the shade. They did but lie to God with their tongues, for their heart was not with him, was not right with him, as appeared by the issue, for they were not stedfast in his covenant. They were not sincere in their reformation, for they were not constant; and, by thinking thus to impose upon a heart-searching God, they really put as great an affront upon him as by any of their reflections.

7. God hereupon, in pity to them, put a stop to the judgments which were threatened and in part executed (Psa 78:38, Psa 78:39): But he, being full of compassion, forgave their iniquity. One would think this counterfeit repentance should have filled up the measure of their iniquity. What could be more provoking than to lie thus to the holy God, than thus to keep back part of the price, the chief part? Act 5:3. And yet he, being full of compassion, forgave their iniquity thus far, that he did not destroy them and cut them off from being a people, as he justly might have done, but spared their lives till they had reared another generation which should enter into the promised land. Destroy it not, for a blessing is in it, Isa 65:8. Many a time he turned his anger away (for he is Lord of his anger) and did not stir up all his wrath, to deal with them as they deserved: and why did he not? Not because their ruin would have been any loss to him, but, (1.) Because he was full of compassion and, when he was going to destroy them, his repentings were kindled together, and he said, How shall I give thee up, Ephraim? How shall I deliver thee, Israel? Hos 11:8. (2.) Because, though they did not rightly remember that he was their rock, he remembered that they were but flesh. He considered the corruption of their nature, which inclined them to evil, and was pleased to make that an excuse for his sparing them, though it was really no excuse for their sin. See Gen 6:3. He considered the weakness and frailty of their nature, and what an easy thing it would be to crush them: They are as a wind that passeth away and cometh not again. They may soon be taken off, but, when they are gone, they are gone irrecoverably, and then what will become of the covenant with Abraham? They are flesh, they are wind; whence it were easy to argue they may justly, they may immediately, be cut off, and there would be no loss of them: but God argues, on the contrary, therefore he will not destroy them; for the true reason is, He is full of compassion.

Keil-Delitzsch: Psa 78:1-11

The poet begins very similarly to the poet of Ps 49. He comes forward among the people as a preacher, and demands for his tôra a willing, attentive hearing. תּורה is the word for every human doctrine or instruction, especially for the prophetic discourse which sets forth and propagates the substance of the divine teaching. Asaph is a prophet, hence Psa 78:2 is quoted in Mat 13:34. as ῥηθὲν διὰ τοῦ προφήτου .

(Note: The reading διὰ Ἠσαΐ́ου τοῦ προφήτου is, although erroneous, nevertheless ancient; since even the Clementine Homilies introduce this passage as the language of Isaiah.)

He here recounts to the people their history מנּי־קדם , from that Egyptaeo-Sinaitic age of yore to which Israel's national independence and specific position in relation to the rest of the world goes back. It is not, however, with the external aspect of the history that he has to do, but with its internal teachings. משׁל is an allegory or parable, παραβολή , more particularly the apophthegm as the characteristic species of poetry belonging to the Chokma , and then in general a discourse of an elevated style, full of figures, thoughtful, pithy, and rounded. חידה is that which is entangled, knotted, involved, perlexe dictum . The poet, however, does not mean to say that he will literally discourse gnomic sentences and propound riddles, but that he will set forth the history of the fathers after the manner of a parable and riddle, so that it may become as a parable, i.e., a didactic history, and its events as marks of interrogation and nota-bene's to the present age. The lxx renders thus: ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, φθέγξομαι προβλήματα ἀπ ̓ ἀρχῆς . Instead of this the Gospel by Matthew has: ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς ( κόσμου ), and recognises in this language of the Psalm a prophecy of Christ; because it is moulded so appropriately for the mouth of Him who is the Fulfiller not only of the Law and of Prophecy, but also of the vocation of the prophet. It is the object-clause to נכחד , and not a relative clause belonging to the "riddles out of the age of yore,"that follows in Psa 78:3 with אשׁר , for that which has been heard only becomes riddles by the appropriation and turn the poet gives to it. Psa 78:3 begins a new period (cf. Psa 69:27; Jer 14:1, and frequently): What we have heard, and in consequence thereof known, and what our fathers have told us (word for word, like Psa 44:1; Jdg 6:13), that will we not hide from their children (cf. Job 15:18). The accentuation is perfectly correct. The Rebı̂a by מבניהם has a greater distinctive force than the Rebı̂a by אחרון ( לדור ); it is therefore to be rendered: telling to the later generation (which is just what is intended by the offspring of the fathers) the glorious deeds of Jahve, etc. The fut. consec . ויּקם joins on to אשׁר עשׂה . Glorious deeds, proofs of power, miracles hath He wrought, and in connection therewith set up an admonition in Jacob, and laid down an order in Israel, which He commanded our fathers, viz., to propagate by tradition the remembrance of those mighty deeds (Exo 13:8, Exo 13:14; Deu 4:9, and other passages). להודיעם has the same object as והודעתּם in Deu 4:9; Jos 4:22. The matter in question is not the giving of the Law in general, as the purpose of which, the keeping of the laws, ought then to have been mentioned before anything else, but a precept, the purpose of which was the further proclamation of the magnalia Dei , and indirectly the promotion of trust in god and fidelity to the Law; cf. Psa 81:5., where the special precept concerning the celebration of the Feast of the Passover is described as a עדוּת laid down in Joseph. The following generation, the children, which shall be born in the course of the ages, were to know concerning His deeds, and also themselves to rise up ( יקוּמוּ , not: come into being, like the יבאוּ of the older model-passage Ps 22:32) and to tell them further to their children, in order that these might place their confidence in god ( שׂים כּסל , like שׁית מחסה in Psa 73:28), and might not forget the mighty deeds of God (Psa 118:17), and might keep His commandments, being warned by the disobedience of the fathers. The generation of the latter is called סורר וּמרה , just as the degenerate son that is to be stoned is called in Deu 21:18. הכין לבּו , to direct one's heart, i.e., to give it the right direction or tendency, to put it into the right state, is to be understood after Psa 78:37, 2Ch 20:33, Sir. 2:17.

Psa 78:9

Psa 78:9, which comes in now in the midst of this description, is awkward and unintelligible. The supposition that "the sons of Ephraim"is an appellation for the whole of Israel is refuted by Psa 78:67. The rejection of Ephraim and the election of Judah is the point into which the historical retrospect runs out; how then can "the sons of Ephraim"denote Israel as a whole? And yet what is here said of the Ephraimites also holds good of the Israelites in general, as Psa 78:57 shows. The fact, however, that the Ephraimites are made specially conspicuous out of the "generation"of all Israel, is intelligible from the special interest which the Psalms of Asaph take in the tribes of Joseph, and here particularly from the purpose of practically preparing the way for the rejection of Shiloh and Ephraim related further on. In Psa 78:10 and Psa 78:11 the Ephraimites are also still spoken of; and it is not until Psa 78:12, with the words "in sight of their fathers,"that we come back again to the nation at large. The Ephraimites are called נושׁקי רומי־קשׁת in the sense of נושׁקי קשׁת רומי קשׁת ; the two participial construct forms do not stand in subordination but in co-ordination, as in Jer 46:9; Deu 33:19; 2Sa 20:19, just as in other instances also two substantives, of which one is the explanation of the other, are combined by means of the construct, Job 20:17, cf. 2Ki 17:13 Kerî . It is therefore: those who prepare the bow, i.e., those arming themselves therewith ( נשׁק as in 1Ch 12:2; 2Ch 17:17), those who cast the vow, i.e., those shooting arrows from the bow (Jer 4:29), cf. Böttcher, §728. What is predicated of them, viz., "they turned round"( הפך as in Jdg 20:39, Jdg 20:41), stands in contrast with this their ability to bear arms and to defend themselves, as a disappointed expectation. Is what is meant thereby, that the powerful warlike tribe of Ephraim grew weary in the work of the conquest of Canaan (Judg. 1), and did not render the services which might have been expected from it? Since the historical retrospect does not enter into details until Psa 78:12 onwards, this especial historical reference would come too early here; the statement consequently must be understood more generally and, according to Psa 78:57, figuratively: Ephraim proved itself unstable and faint-hearted in defending and in conducting the cause of God, it gave it up, it abandoned it. They did not act as the covenant of God required of them, they refused to walk ( ללכת , cf. ללכת , Ecc 1:7) within the limit and track of His Tôra, and forgot the deeds of God of which they had been eye-witnesses under Moses and under Joshua, their comrades of the same family.

Keil-Delitzsch: Psa 78:12-25

It is now related how wonderfully God led the fathers of these Ephraimites, who behaved themselves so badly as the leading tribe of Israel, in the desert; how they again and again ever indulged sinful murmuring, and still He continued to give proofs of His power and of His loving-kindness. The (according to Num 13:22) very ancient Zoan ( Tanis ), ancient Egyptian Zane , Coptic G'ane , on the east bank of the Tanitic arm of the Nile, so called therefrom - according to the researches to which the Turin Papyrus No. 112 has led, identical with Avaris (vid., on Isa 19:11)

(Note: The identity of Avaris and Tanis is in the meanwhile again become doubtful. Tanis was the Hyksos city, but Pelusium = Avaris the Hyksos fortress; vid., Petermann's Mittheilungen , 1866, S. 296-298.)

- was the seat of the Hyksos dynasties that ruled in the eastern Delta, where after their overthrow Rameses II, the Pharaoh of the bondage, in order to propitiate the enraged mass of the Semitic population of Lower Egypt, embraced the worship of Baal instituted by King Apophis. The colossal sitting figure of Rameses II in the pillared court of the Royal Museum in Berlin, says Brugsch ( Aus dem Orient ii. 45), is the figure which Rameses himself dedicated to the temple of Baal in Tanis and set up before its entrance. This mighty colossus is a contemporary of Moses, who certainly once looked upon this monument, when, as Ps 78 says, he "wrought wonders in the land of Egypt, in the field of Zoan."The psalmist, moreover, keeps very close to the Tôra in his reproduction of the history of the Exodus, and in fact so close that he must have had it before him in the entirety of its several parts, the Deuteronomic, Elohimistic, and Jehovistic. Concerning the rule by which it is appointed ‛ā'sa phéle , vid., on Psa 52:5. The primary passage to Psa 78:13 (cf. נוזלים Psa 78:16) is Exo 15:8. נד is a pile, i.e., a piled up heap or mass, as in Psa 33:7. And Psa 78:14 is the abbreviation of Exo 13:21. In Psa 78:15. the writer condenses into one the two instances of the giving of water from the rock, in the first year of the Exodus (Ex. 17) and in the fortieth year (Num. 20). The Piel יבקּע and the plural צרים correspond to this compression. רבּה is not an adjective (after the analogy of תּהום רבּה ), but an adverb as in Psa 62:3; for the giving to drink needs a qualificative, but תהמות does not need any enhancement. ויּוצא has ı̂ instead of ē as in Psa 105:43.

The fact that the subject is continued in Psa 78:17 with ויּוסיפוּ without mention having been made of any sinning on the part of the generation of the desert, is explicable from the consideration that the remembrance of that murmuring is closely connected with the giving of water from the rock to which the names Massah u -Merı̂bah and Merı̂bath -Kadesh (cf. Num 20:13 with Num 27:14; Deu 32:51) point back: they went on ( עוד ) winning against Him, in spite of the miracles they experienced. למרות is syncopated from להמרות as in Isa 3:8. The poet in Psa 78:18 condenses the account of the manifestations of discontent which preceded the giving of the quails and manna (Ex. 16), and the second giving of quails (Num. 11), as he has done the two cases of the giving of water from the rock in Psa 78:15. They tempted God by unbelievingly and defiantly demanding ( לשׁאל , postulando , Ew. §280, d ) instead of trustfully hoping and praying. בּלבבם points to the evil fountain of the heart, and לנפשׁם describes their longing as a sensual eagerness, a lusting after it. Instead of allowing the miracles hitherto wrought to work faith in them, they made the miracles themselves the starting-point of fresh doubts. The poet here clothes what we read in Exo 16:3; Num 11:4., Psa 21:5, in a poetic dress. In לעמּו the unbelief reaches it climax, it sounds like self-irony. On the co-ordinating construction "therefore Jahve heard it and was wroth,"cf. Isa 5:4; Isa 12:1; Isa 50:2; Rom 6:17. The allusion is to the wrath-burning at Taberah (Tab'eera), Num 11:1-3, which preceded the giving of the quails in the second year of the Exodus. For it is obvious that Psa 78:21 and Num 11:1 coincide, ויתעבר ואשׁ here being suggested by the ותבער־בם אשׁ eht yb d of that passage, and אף עלה being the opposite of ותשׁקע האשׁ in Psa 78:2. A conflagration broke out at that time in the camp, at the same time, however, with the breaking out of God's anger. The nexus between the anger and the fire is here an outward one, whereas in Num 11:1 it is an internal one. The ground upon which the wrathful decree is based, which is only hinted at there, is here more minutely given in Psa 78:22 : they believed not in Elohim (vid., Num 14:11), i.e., did not rest with believing confidence in Him, and trusted not in His salvation, viz., that which they had experienced in the redemption out of Egypt (Exo 14:13; Exo 15:2), and which was thereby guaranteed for time to come. Now, however, when Taberah is here followed first by the giving of the manna, Psa 78:23-25, then by the giving of the quails, Psa 78:26-29, the course of the events is deranged, since the giving of the manna had preceded that burning, and it was only the giving of the quails that followed it. This putting together of the two givings out of order was rendered necessary by the preceding condensation (in Psa 78:18-20) of the clamorous desire for a more abundant supply of food before each of these events. Notwithstanding Israel's unbelief, He still remained faithful: He caused manna to rain down out of the opened gates of heaven (cf. "the windows of heaven,"Gen 7:11; 2Ki 7:2; Mal 3:10), that is to say, in richest abundance. The manna is called corn (as in Psa 105:40, after Exo 16:4, it is called bread) of heaven, because it descended in the form of grains of corn, and supplied the place of bread-corn during the forty years. לחם אבּירים the lxx correctly renders ἄρτον ἀγγέλων ( אבּירים = גּבּרי כח , Psa 103:20). The manna is called "bread of angels"(Wisd. 16:20) as being bread from heaven (Psa 78:24, Psa 105:40), the dwelling-place of angels, as being mann es -semâ , heaven's gift, its Arabic name, - a name which also belongs to the vegetable manna which flows out of the Tamarix mannifera in consequence of the puncture of the Coccus manniparus , and is even at the present day invaluable to the inhabitants of the desert of Sinai. אישׁ is the antithesis to אבירים ; for if it signified "every one," אכלוּ would have been said (Hitzig). צידהּ as in Exo 12:39; לשׂבע as in Exo 16:3, cf. Psa 78:8.

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 were the sons of Korah (Pss. 84-85, 87), David (Ps. 86), Heman (Ps. 88), and Ethan (Ps. 89). Asaph, Heman, and Ethan were musicians from the tribe of Levi who were contemporaries of David.

Constable: Psa 78:1-72

Psalm 78

This didactic psalm teaches present and future generations to learn from the past, and it stresses the grace of God.

"This could be sub-titled, in view of verses 12 and 68, From Zoan to Zion, for it reviews the turbulent adolescence of Israel from its time of slavery in Egypt to the reign of David. Like the parting song of Moses (Dt. 32) it is meant to search the conscience; it is history that must not repeat itself. At the same time, it is meant to warm the heart, for it tells of great miracles, of a grace that persist through all the judgments, and of the promise that displays its tokens in the chosen city and chosen king."¹⁴⁰

Constable: Psa 78:1-8

1. Introduction to the instruction 78:1-8

Asaph appealed to his audience to listen to his instruction about God's acts, power, and wonders. He had received these teachings from former generations and was now passing them on to the next generation as God had commanded (cf. Deut. 6:6-7). The purpose of this teaching was that the young would not forget the Lord but trust in Him and obey His Word (v. 7). This would enable them to avoid the mistakes of their ancestors who were stubborn, rebellious, and unfaithful to Yahweh. Fathers need to communicate God's truth down through the generations.

Constable: Psa 78:9-11

2. A notable defection 78:9-11

It is difficult to identify the occasion that these verses describe certainly. Ephraim was not only the name of one tribe in Israel. It was also the name of the northern nation of Israel after the kingdom split in Rehoboam's day. Assuming the writer was a contemporary of David the tribe appears to be in view here. In any case the writer used this incident as a bad example that his hearers should avoid.

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). He drew broad strokes on his verbal canvas tracing God's faithfulness to the generation that left Egypt in the Exodus (vv. 12-16). Each verse in this section recalls stories in the books of Exodus and Numbers.

In spite of God's provisions the Israelites rebelled against Him. They put God to the test by demanding that He provide for them on their terms rather than simply trusting and obeying Him (vv. 17-20).

78:21-33 In response to their murmuring God sent fire that burned on the outskirts of the camp (Num. 11:1-3). This was a warning to the people. When they requested bread He sent it to them abundantly (Exod. 16:14-31). Asaph called the manna angels' food (v. 25) because it came down from heaven. When the people insisted on having meat God sent abundant quail (Exod. 16:13; Num. 11:31). However, He also sent a plague that should have taught them to be content with His provisions (Num. 11:33). In spite of all these lessons the generation of Israelites that left Egypt in the Exodus continued to disbelieve and disobey Yahweh. Consequently that generation perished in the wilderness (v. 33).

78:34-39 When God killed some of that generation the others of them turned back to Him. However they did not do so wholeheartedly or consistently. Still God consistently showed them compassion, forgave them, and did not destroy all of them at once. The contrast between Israel's unfaithfulness and Yahweh's loyal love stands out in this pericope.

78:40-55 The emphasis in this section is on how often the unfaithful generation rebelled against God despite earlier signs of His power and care.¹⁴¹ Asaph recounted several of the plagues God brought on the Egyptians that should have taught His people to trust and obey Him. In spite of repeated instances of murmuring and rebelling God led that generation as a shepherd leads a flock of helpless sheep through the wilderness (vv. 52-53). He even brought them safely into the land He had promised to give them and drove the Canaanites out before them (vv. 54-55).

78:56-64 After Joshua died the people again tested God by failing to drive the inhabitants of the land out as He had commanded them to do. They turned from Him to worship false gods (vv. 56-58). Consequently God permitted the Philistines to capture the ark at Shiloh (cf. 1 Sam. 4:4-11). Many Israelites died on that occasion including the priests Hophni and Phinehas (v. 64).

78:65-72 The writer pictured God waking up though He was always aware of His people's condition. He simply did not move to deliver them until David's time. God rejected Joseph (i.e., the tribes of Ephraim and Manasseh) and Ephraim, the leader of the northern tribes, in the sense that He chose someone from Judah to lead Israel. He also chose Mt. Zion as the site of His sanctuary. David took it from the Jebusites. God's provision of David, the shepherd king, was the writer's climactic evidence of God's grace to Israel.

Shepherding should always spring from personal integrity and wisdom (v. 72). A person of integrity is one who practices what he preaches. What a person is determines what he does. Relationship with God shapes character. Wisdom involves taking what God has revealed into consideration as we live.

In view of all His blessings His people should learn from history and remain faithful to the Lord who has been faithful to them (cf. 2 Tim. 2:13).¹⁴²

"If Israel's record is her shame, God's persistent goodness emerges as her hope (and ours) for the unfinished story."¹⁴³

Commentary -- Other

Evidence: Psa 78:2

Messianic prophecy : Jesus fulfilled this in Mat 13:34-35 .

Evidence: Psa 78:5-6

If you want to bring children to the Savior , teach them the Ten Commandments in light of New Testament revelation (lust is adultery, hatred is murder, etc.). Immediately after giving God’s Moral Law (the Ten Commandments) to Israel, Moses said to teach them diligently. In Deu 6:6–9 ; he explains how to do that: speak of the Commandments when you sit with your children at home, as you go for walks together, at their bedtime, and when they get up (nighttime and morning devotions). Bind the Commandments on your hands, in front of your eyes, and at the entry of your house—in other words, do not forget them. Can you name the Ten Commandments? Can your children name them? See Exo 20:1–17 and Deu 11:18–21 .

Evidence: Psa 78:18

The beginning of anxiety is the end of faith, and the beginning of true faith is the end of anxiety. GEORGE MUELLER

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 of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

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 letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

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 nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

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 disobedient; Psa 78:67, The Israelites being rejected, God chose Judah, Zion, and David.

Asaph, to give instruction. Psa 74:1 *title This Psalm was probably written, as Calmet and others suppose, by Asaph in the days of Asa, who had gained, by the aid of the Syrians, a great victory over the Israelites, and brought back to the pure worship of God many out of the tribes of Ephraim, Manasseh, and Simeon. 2Chr. 15:1-16:14

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 being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

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 steadfastly to keep his laws and covenant; which great lesson he presseth upon them, from the sad effects of the contrary practices in their forefathers, of which he gives a brief yet full account in a recapitulation of he most remarkable passages in the history of their church and nation.

An exhortation to attend to and instruct others in the word and works of the Lord, Psa 78:1-8 . A rehearsal of God’ s love and long-suffering to the unbelieving and obstinate Israelites, Psa 78:9-11 , in their journey out of Egypt to the land of Canaan, Psa 78:12-65 . Rejecting the rest of the tribes, he chooseth Zion for a place of worship, and David to the kingdom, Psa 78:67-72 .

My people: if Asaph was the composer of this Psalm, he might well call the Israelites his people , not only as he was their prophet and teacher, but also because they were of the same country and parentage with him; upon which account this very phrase of my people is used of them, not only by queen Esther, Est 7:3,4 , but also by the Shunammitish woman, 2Ki 4:13 .

My law i.e. the doctrine which I am about to deliver to you, concerning your duty, and the danger of neglecting it.

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 written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

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 contrasted with their ingratitude.

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 Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

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 the many tokens of his displeasure they had been under for their sins. The psalmist began, in the foregoing psalm, to relate God's wonders of old, for his own encouragement in a difficult time; there he broke off abruptly, but here resumes the subject, for the edification of the church, and enlarges much upon it, showing not only how good God had been to them, which was an earnest of further finishing mercy, but how basely they had conducted themselves towards God, which justified him in correcting them as he did at this time, and forbade all complaints. Here is, I. The preface to this church history, commanding the attention of the present age to it and recommending it to the study of the generations to come (Psa 78:1-8). II. The history itself from Moses to David; it is put into a psalm or song that it might be the better remembered and transmitted to posterity, and that the singing of it might affect them with the things here related, more than they would be with a bare narrative of them. The general scope of this psalm we have (Psa 78:9-11) where notice is taken of the present rebukes they were under (Psa 78:9), the sin which brought them under those rebukes (Psa 78:10), and the mercies of God to them formerly, which aggravated that sin (Psa 78:11). As to the particulars, we are here told, 1. What wonderful works God had wrought for them in bringing them out of Egypt (Psa 78:12-16), providing for them in the wilderness (Psa 78:23-29), plaguing and ruining their enemies (Psa 78:43-53), and at length putting them in possession of the land of promise (Psa 78:54, Psa 78:55). 2. How ungrateful they were to God for his favours to them and how many and great provocations they were guilty of. How they murmured against God and distrusted him (Psa 78:17-20), and did but counterfeit repentance and submission when he punished them (Psa 78:34-37), thus grieving and tempting him (Psa 78:40-42). How they affronted God with their idolatries after they came to Canaan (Psa 78:56-58). 3. How God had justly punished them for their sins (Psa 78:21, Psa 78:22) in the wilderness, making their sin their punishment (Psa 78:29-33), and now, of late, when the ark was taken by the Philistines (Psa 78:59-64). 4. How graciously God had spared them and returned in mercy to them, notwithstanding their provocations. He had forgiven them formerly (Psa 78:38, Psa 78:39), and now, of late, had removed the judgments they had brought upon themselves, and brought them under a happy establishment both in church and state (Psa 78:65-72). As the general scope of this psalm may be of use to us in the singing of it, to put us upon recollecting what God has done for us and for his church formerly, and what we have done against him, so the particulars also may be of use to us, for warning against those sins of unbelief and ingratitude which Israel of old was notoriously guilty of, and the record of which was preserved for our learning. " These things happened unto them for ensamples," 1Co 10:11; Heb 4:11.

Maschil of Asaph.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

Bibliography

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Copyright 2003 by Thomas L. Constable

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 them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

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 called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

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, which was delivered to Asaph to be sung; the Targum is,

"the understanding of the Holy Spirit by the hands of Asaph.''

Some think David was the penman of it; but from the latter part of it, in which mention is made of him, and of his government of the people of Israel, it looks as if it was wrote by another, and after his death, though not long after, since the account is carried on no further than his times; and therefore it is probable enough it was written by Asaph, the chief singer, that lived in that age: whoever was the penman of it, it is certain he was a prophet, and so was Asaph, who is called a seer, the same with a prophet, and who is said to prophesy, 2Ch 29:30 and also that he represented Christ; for that the Messiah is the person that is introduced speaking in this psalm is clear from Mat 13:34 and the whole may be considered as a discourse of his to the Jews of his time; giving them an history of the Israelites from their first coming out of Egypt to the times of David, and in it an account of the various benefits bestowed upon them, of their great ingratitude, and of the divine resentment; the design of which is to admonish and caution them against committing the like sins, lest they should be rejected of God, as their fathers were, and perish: some Jewish writers, as Arama observes, interpret this psalm of the children of Ephraim going out of Egypt before the time appointed.