Exegetical and Hermeneutical Commentary of Psalms 78:1
Maschil of Asaph. Give ear, O my people, [to] my law: incline your ears to the words of my mouth.
1, 2. Cp. the opening of Psalms 49, noting that while there ‘all peoples’ are addressed, in accordance with the wider scope of the teaching of the ‘Wise Men,’ here Israel is addressed in the spirit of prophecy. It was the function of prophecy to interpret the past, as well as to foretell the future. my law ] Rather, my teaching, as in Pro 1:8, and often. See note on Psa 1:2.
Fuente: The Cambridge Bible for Schools and Colleges
1 8. The Psalmist’s solemn invitation to his countrymen to listen to his teaching. He proposes to set forth the lessons to be drawn from Israel’s past history, in obedience to God’s command to hand on the tradition of His mighty works for the encouragement and warning of each successive generation.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Psa 78:1
Give ear, O My people, to My law; incline your ears to the words of My mouth.
The obligation to obey Gods law
I. It is the law of your nature. The foundation of morality is laid deep in human nature; its principles result from the constitution of our frame; and its authority will be supreme, while there is a mind to discern, or a heart to feel, or a conscience to judge.
II. It is the law of heaven.
III. It is the law of society. Public depravity paves the way for public ruin.
IV. It is the Law of happiness. What does it forbid? Desires, passions, and vices, from which for our own sakes we should abstain, though there was no such prohibition. It forbids the gratification of desires which would lead us to ruin; the commission of vices which waken remorse, and deliver us up to the tormentors. What does the law of the Lord command? What is lovely, and pure, and praiseworthy; what tends to make men peaceable, gentle, humane, merciful, benevolent, and happy. (John Rogan.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM LXXVIII
An enumeration of the principal effects of the goodness of God
to his people, 1-16;
of their rebellions and punishment, 17-33;
their feigned repentance, 34-37;
God’s compassion towards them, 38, 39;
their backsliding, and forgetfulness of his mercy, 40-42;
the plagues which he brought upon the Egyptians, 43-51;
the deliverance of his own people, and their repeated
ingratitude and disobedience, 52-58;
their punishment, 59-64;
God’s wrath against their adversaries, 65, 66;
his rejection of the tribes of Israel and his choice of the
tribe of Judah, and of David to be king over his people, 67-72.
NOTES ON PSALM LXXVIII
The title, Maschil of Asaph; or, according to the margin, A Psalm for Asaph to give instruction; contains nothing particular. The Arabic has, “A sermon from Asaph to the people.” The Psalm was probably not written by David, but after the separation of the ten tribes of Israel, and after the days of Rehoboam, and before the Babylonish captivity, for the temple was still standing, Ps 78:69. Calmet supposes that it was written 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. See 2Ch 15:16-16:14.
Verse 1. Give ear, O my people] This is the exordium of this very pathetic and instructive discourse.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. my people . . . my lawthelanguage of a religious teacher (Psa 78:2;Lam 3:14; Rom 2:16;Rom 2:27; compare Ps49:4). The history which follows was a “dark saying,”or riddle, if left unexplained, and its right apprehension requiredwisdom and attention.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Ro 9:4 thus it is usual with persons to call those, who are of the same nation with them, their people, Es 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, De 18:15, and great is the danger such incur who hear him not, but neglect and despise his word, Heb 2:2.
f , Sept. “ipsi Asaph”, Pagninus, Montanus; “tradita Asapho”, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
The poet begins very similarly to the poet of Ps 49. He comes forward among the people as a preacher, and demands for his tra a willing, attentive hearing. 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 .
(Note: The reading 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 , 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. is an allegory or parable, , 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. 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: , . Instead of this the Gospel by Matthew has: , ( ), 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 , and not a relative clause belonging to the “riddles out of the age of yore,” that follows in Psa 78:3 with , 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 Reba by has a greater distinctive force than the Reba by ( ); 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. joins on to . 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). has the same object as 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 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 ( , not: come into being, like the 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 ( , like 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 , just as the degenerate son that is to be stoned is called in Deu 21:18. , 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 in the sense of ; 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 Ker. It is therefore: those who prepare the bow, i.e., those arming themselves therewith ( 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. Bttcher, 728. What is predicated of them, viz., “they turned round” ( 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 ( , cf. , Ecc 1:7) within the limit and track of His Tra, and forgot the deeds of God of which they had been eye-witnesses under Moses and under Joshua, their comrades of the same family.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Importance of Religious Instruction. | |
Maschil of Asaph.
1 Give ear, O my people, to my law: incline your ears to the words of my mouth. 2 I will open my mouth in a parable: I will utter dark sayings of old: 3 Which we have heard and known, and our fathers have told us. 4 We will not hide them from their children, showing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done. 5 For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: 6 That the generation to come might know them, even the children which should be born; who should arise and declare them to their children: 7 That they might set their hope in God, and not forget the works of God, but keep his commandments: 8 And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not stedfast with God.
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 (v. 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. ii. 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 (v. 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 (Matt. xiii. 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, v. 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 (Luke i. 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 (v. 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 (v. 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 tatis–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 (v. 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 (v. 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 (v. 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 (1 Pet. i. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 78
God’s Prodigal Nation, Israel
This psalm contains a parable of Israel, as God’s prodigal nation. It was written by Asaph, upon the transfer of the sanctuary of the Lord from Shiloh, in the tribe of Ephraim, to Zion, in the land of Judah. Thus was transferred the glory of the tribe of Ephraim to the tribe of Judah, as related 1Sa 4:4; 1Sa 4:10-22.
Scripture v. 1-28:
Verses 1-3 are an introductory call to Israel, the people of God, to incline their ears (listen intently), to the law from the words of Asaph’s mouth, David’s chief musician. He purposed to relate a summary of the Law of Moses, the Torah, to them, as they had received it from the Lord, v. 1-72; Exo 19:5; Psa 106:1-46; Gen 12:2-3; Rom 11:26. He stated that he would “open my mouth” in a parable, uttering dark sayings (near forgotten sayings) of old or from ancient times, Psa 49:4; Mat 13:35. He adds that what he would say had been told to them by their fathers, things they had heard and known, from generation to generation, 1Co 10:6; Gal 4:24; Psa 77:5-11. Testimony of fathers, parents to their children, are commended in the scriptures, tho not to be valued on as high a level as the Word of God, Exo 10:2; Psa 44:1; 2Sa 7:22; Deu 32:7; 2Ti 1:5; 2Ti 3:14-15.
Verse 4 resolves “We (the pious) will not hide (withhold) from their children,” the word and law of God, thus sin against their children by neglect, Jas 4:17; Deu 4:9; Deu 6:7; Joe 1:3. They determined instead, to show praises to them, of the strength and wonderful works that the Lord had graciously worked in their interest, Exo 12:26; Exo 13:8; Jos 4:6-7. As the redeemed of the Lord, they resolved to say so, give Him praise and glory, Psa 107:2.
Verse 5 relates that God had by covenant: 1) established testimony in Jacob, and “appointed a law in Israel,” 2) directing their fathers to make them known, teach them to share them with the walk in His laws before their children, Exo 13:14; Deu 4:9; Deu 4:23; Deu 6:6-7; Deu 11:19; Psa 147:19.
Verse 6 adds that this testimony was “that the generations (each new generation born) to come might know them,” and might also “arise” or stand up to their responsibilities, and “declare them to their children,” Psa 102:18; Eph 6:1-4; Mar 5:1-9.
Verses 7, 8 explain that this teaching and living the law of the Lord, in the home and daily business life, is to be done by fathers, that their children “might set (put, place, or fix) their hope in God,” not forgetting but keeping his commandments, Deu 4:40; Deu 31:11; Deu 33:9. Asaph desired that future generations should not be as their fathers had come to be, a “stubborn and rebellious generation that set not their heart right and whose spirit (disposition or attitude) was not steadfast with God, 2Ch 12:14; 2Ch 19:8; 2Ch 20:33. For their stubbornness both Moses and Samuel reproved them, Deu 9:6-7; Deu 31:27; Deu 18:18; Job 11:13; 1Sa 7:3; 1Sa 15:22.
Verses 9-11 expose the former unfaithfulness of Ephraims tribe and with it, all Israel. Armed with bows and arrows, their chief instruments of warfare, they turned back, surrendered their ground for Satan to seize (camp on) in day of battle. They kept or guarded “not the covenant of God, and refused to walk in His law,” 2Ki 17:15; With ingratitude and in rebellion, they “forgot his works” and wonders (miraculous) things He had showed them, in coming out of Egypt, and caring for them in the desert of Sinai, Psa 106:13; Psa 106:21; Isa 17:10; Jer 2:32.
Verses 12-14 tell of marvelous things He did for them, before their fathers in the field of Zoan, capitol of southern Egypt, Gen 32:3; Num 13:22; Isa 19:11; Eze 30:14; Ezekiel Verses13, 14 relate how He led them through the divided Red Sea, Exodus ch. 14, causing the waters to stand back and up in a congealed heap, as they passed through, led by a cloud-pillar by day and fire-pillar by night, Exo 15:8.
Verses 15, 16 declare that “He clave (opened) the rocks in the wilderness and gave them (all Israel and their flocks and herds) drink out of the great depths,” of his water reservoirs beneath the earth surface, as related Exo 17:6; Numbers 20; Numbers 11; Joh 7:37-38; 1Co 10:4. It is added “He brought streams (great numbers) out of, (from beneath and through) the rocks,” causing “waters to run down like (cascading) rivers,” Deu 9:21; Psa 18:15.
Verses 17, 18 relate Israel sinned yet the more against God,” provoking (repeatedly) the most High (living God) in the wilderness,” whining ungratefully for “meat for their lust,” Exo 17:2; Exo 17:7; Deu 9:8; Psa 95:9-10; Psalms 106; Psalms 13; Heb 3:16; Jas 1:2; Mat 12:34-35. They covetously desired gluttonous thing.
Verses 19, 20 add that “they spake against God,” like the Devil did in Eden, Gen 3:4-5; Num 11:4; 2Ch 32:19; Rom 9:20. They cynically and skeptically said before their children “can God furnish or order a table set in the wilderness?” Verse 20 relates “He smote the rock, that the waters gushed out,” cascaded forth, like an artesian well, so that the “streams overflowed” their bands; They too questioned in cynical tones “can He give bread also? … can he provide flesh for his people?” As recounted at’ length Exodus ch. 16: Numbers ch. 11; Exo 17:6; Num 20:11.
Verses 21, 22 assert that God was wroth (infuriated) “so a fire was kindled against Jacob (the house of Jacob) and a fire was kindled against Israel; Because they believed not (trusted not, relied not) in God, and trusted not in His salvation,” or His keeping, providing, and sustaining power and care for them, Heb 3:10; Jud 1:5. See also Num 11:10; Num 11:33-34; Psa 18:8; Num 14:11.
Verse 23 verifies that they thus complained against God, “tho He had commanded the clouds from above and opened the doors of heaven,” to show His power already, as related Gen 7:11; Deu 28:12; 2Ki 7:2; 2Ki 7:19; Mal 3:10.
Verses 24, 25 relate that He too had already, “rained down manna, corn from and of heaven,” so that every man (person did “eat angel’s food” Exo 16:6; as He sent them “meat (food) to the full,” Deu 8:3; Neh 9:15; Neh 9:20; Psa 68:9; Psalms 103; Psalms 20; Psalms 105; Psalms 40; Joh 6:31; 1Co 10:3; Exo 16:3. They were fed the food (dainties) of heaven’s host.
Verses 26-28 describe how God sent the flesh meat for which they whined. He caused (as the Great cause one) an east wind to blow in the heaven, and by His power brought in the south wind, to rain flesh (quail) upon the whining Israelites, till they fell as feathered birds, like dust at their feet in their camp,” everywhere they were camped,” or round about their habitation, Num 11:31; Exo 16:13. Thus he gave them their object of lust, Num 11:4.
Fuente: Garner-Howes Baptist Commentary
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.
(308) Calmet refers the composition of this psalm to the days of Asa, who, aided by the Syrians, obtained a signal victory over the Israelites, and brought back to the pure worship of God many out of the tribes of Ephraim, Manasseh, and Simeon. See 2Ch 15:0 and 2Ch 16:0. Schnurrer supposes, that the special purpose for which it was composed was, to celebrate a decisive victory which had been gained over the kingdom of Ephraim or Israel by Abijah, the king of Judah during the reign of Jeroboam. Walford thinks this opinion highly probable. “There is,” say’s he, “an eulogy passed upon David at the conclusion of the psalm, which makes it likely that the author of it wished to conciliate the favor of the whole people towards David’s successors, from whom Jeroboam had revolted: and in verse 9, there is a reference to Ephraim which affords some degree of evidence in support of Schnurrer’s hypothesis. Whatever may be thought of this hypothesis, we cannot hesitate to admit that the psalm itself is clear, pungent, and persuasive, and must have been felt to be so by the persons for whose use it was written.”
(309) We have seen that Calvin, on the margin of the French version, reads instruction, and this reading is adopted by Street, Fry, Morison, and Walford.
(310) See volume 2, page 238, note 2.
(311) Walford translates חידות, chidoth, “all impressive record.” His version of the first and second verses is,
“
Hear, O my people! my instruction: Incline your ears to the words of my mouth. I will open my mouth with an instructive speech, I will utter an impressive record of ancient times.”
“
The words law, parable, and dark sayings, ” he observes, “which are found in the English translation of verses 1 and 2d, are not appropriate to the recitals which are contained in the psalm. They are here altered for others, which are in agreement with the subjects which follow, and may be supported by the usage of the original words which are employed.” Similar is Street’s note on this place. He translates חידות, chidoth, “pointed truths,” and objects to its being translated dark sayings “There is nothing obscure in the psalm,” says he, “it contains instructive historical truth, but no enigma. Therefore, the rendering of the English Bible, dark sayings, does not seem to be right. The Septuagint renders the word διηγημα, Eze 17:2, and that rendering would suit this place better than προθληματα I have endeavored to express the relation of the word to חדד, acutum est .” See volume 2 of this work, page 238, note 3. But as Dimock observes, “The several transactions of the Mosaical covenant hereafter recited, might be well called parables and dark speeches, or, as Arabic, mysteries, considered as types or figures of the Christian; and viewed in this light, afford ample matter of contemplation, serving not only as a schoolmaster to bring us unto Christ, but to keep us steadfast in faith and obedience to David our king.”
Fuente: Calvin’s Complete Commentary
INTRODUCTION
Superscription,Maschil of Asaph, i.e., an instruction of Asaph, a didactic song by Asaph. The Psalm was probably written by the celebrated Asaph in the time of David.
Occasion.The Psalm seems to have been occasioned by the jealousy of the tribe of Ephraim, by reason of the position which the tribe of Judah held under David. For many years the haughty and powerful tribe of Ephraim was pre-eminent amongst the tribes. The sanctuary was placed in Shiloh, which is in this tribe. When David selected Jerusalem as the home of the sanctuary and the capital of the nation, that haughty spirit which could brook no equal or superior chafed against the growing dominion of Judah (Stanley). In this Psalm they are taught that what they regarded as a usurpation was in fact a Divine judgment; and the ten tribes are warned not to rebel against the Divine arrangements.
MANS RELATION TO THE LAW AND TESTIMONY OF GOD
(Psa. 78:1-8.)
The Psalm opens with a summons of the people to attention. The Poet speaks as one who has a right to be heard with respectful attention, and who is about to make statements which were worthy of their particular regard. From the second verse it seems as though the Psalmist regarded the historical facts mentioned in the subsequent part of the Psalm as illustrations of spiritual facts and relationships. The history of the Israelites sets forth in clear light many aspects of human life and Divine providence. Amongst other things it strikingly illustrates
1. The great goodness of God, in His care of His people, in His guidance of them, &c.
2. The abiding faithfulness of God, in fulfilling His promises and threatenings.
3. The sad tendency of human nature to ingratitude and departure from God. In this respect this history is a very painful one.
4. The inviolable connection between sin and suffering. These and other facts and tendencies of human life and the Divine government are set forth in striking and impressive aspects in this history.
The section now before us is introductory to the history recorded in the Psalm, and presents us with some important views of Mans relation to the law and testimony of God.
I. Man has received a knowledge of the will and works of God. The Hebrews were acquainted with the laws, moral and ceremonial, which God had given unto them. They also had ordinances of Divine institution which were abiding testimonies of the character and will of God, and of their relation to Him. They were also acquainted with the wonderful facts of their own national history. They had the Scriptures. Hengstenberg holds that by the testimony and the law in Psa. 78:5 are meant the whole contents of the Pentateuch, the direct commandments contained in it, and the deeds of the Lord which are to be considered as indirect commandments. This Pentateuch, with its marvellous history, its Divine legislation, and its revelations of God and His will, they possessed. They had much knowledge which they had received by tradition. As children, their souls had been thrilled as they listened with rapt attention to the narratives of the wondrous and glorious works of God on behalf of their ancestors. Their memories were richly stored with these glorious deeds, and Divine revelations.
What a noble and precious heritage is ours in this respect! We have the holy Word. Not simply the Pentateuch; but the inspired hymns of the ancient poets, the wise instruction of men moved by the Holy Ghost, &c. The holy Scriptures, which are able to make men wise unto salvation through faith which is in Christ Jesus. What a rich and blessed possession we have in the Bible!
Most wondrous book! bright candle of the Lord!
Star of eternity! The only star
By which the bark of man can navigate
The sea of life, and gain the coast of bliss
Securely; only star, which rose on time,
And, on its dark and troubled billows, still
As generation, drifting swiftly by,
Succeeded generation, threw a ray
Of heavens own light, and to the hills of God
The everlasting hillspointed the sinners eye.Pollock.
We have also religious instruction. Much of the intellectual and spiritual wealth of the true and good of past ages has been handed down to us in books. The best utterances of the mind and heart of wise and holy men of this age are given to us in books. Who can estimate his indebtedness to literature! In our early days the earnest and loving teaching of Christian parents and Sunday school teachers was ours. And now we have the instruction, exhortation, and counsel of the Christian ministry. We have received a great and precious knowledge of the Divine will and way. The way of salvation is clearly made known unto us. We see Jesus, and in Him God has revealed Himself to us. He that hath seen Me, said Christ, hath seen the Father.
II. Man should impart a knowledge of the will and works of God to others. The Israelites were distinctly and repeatedly commanded to impart religious knowledge to their children. (Vide Deu. 4:9; Deu. 6:6-7; Deu. 9:19.) It was a binding religious duty. To this the Psalmist refers in the fifth verse. The Psalmists resolve to communicate this knowledge to posterity has two points worthy of notice. He resolves,
1. To communicate a knowledge of His wondrous works. Showing to the generation to come His strength, and the wonderful works that He hath done. Their history was peculiarly rich in marvellous and glorious deeds which He had done on their behalf, and in judgments with which He had visited them by reason of their numerous and heinous sins. It was plenteously stored with wise teaching, and helpful encouragement to faithfulness, and grave warning against evil. He will impart to the children a knowledge of this remarkable history. He resolves,
2. To communicate a knowledge of His wondrous works that the generation to come might praise the Lord. He will narrate Gods glorious deeds of ancient date, not that national pride might be promoted thereby, but that God might be glorified. His was the power, and His shall be the praise. He will show to the children the praises of the Lord.
We, too, are bound to transmit to posterity the religious knowledge and the spiritual privileges that we enjoy. Our Lord lays down the principle with transparent clearnessFreely ye have received, freely give.
Heavn doth with us as we with torches do,
Not light them for themselves,
For if our virtues do not go forth of us
Twere all alike as if we had them not.
Shakespeare.
The coming generations will need the knowledge of God that we possess. Our systems of philosophy and theology they may do without, our human creeds and religious formul they may in many things outgrow. But our knowledge of God, especially as revealed in Jesus Christ and His redemption, the generations that are to come will need. Nay, without it they will be undone.
III. Man should impart a knowledge of the will and works of God to others with a noble aim. The object of the impartation of this knowledge is thus stated by the PsalmistThat the generation to come might know them, the children which should be born, who should arise and declare them to their children, &c. (Psa. 78:6-8).
The object then aimed at was
1. That the knowledge might be continued to the race. We have received from our fathers great treasures of information and experience, of knowledge and wisdom, and every generous emotion and every conviction of duty strongly urge us to hand them down to coming ages. If it is not in our power to make much addition to the treasures of the past, we can at least with scrupulous fidelity do our share to transmit those treasures undiminished to the coming generations.
2. That the coming generations might avoid the errors and sins of their ancestors. That they might not be as their fathers, a stubborn and rebellious generation; a generation that prepared not their heart aright, and whose spirit was not steadfast with God. The history of the Israelites abounds with painful illustrations of the statements of this verse. With sad frequency throughout their journeyings in the wilderness they manifested a murmuring, stubborn, and rebellious spirit. Again and again they forsook the Lord God, and worshipped the idols of the idolatrous nations around them. Their history was to be made known that their posterity might take warning and shun their errors. Let us point out to the generations to come the sins of past ages with their consequences, that they may avoid them.
3. That the coming generations might be righteous. That they might keep His commandments. Let us so teach the law of God to the uprising generation that they shall regard it as holy, just, and good, a Divinely wise and benevolent thing, and shall loyally and heartily seek to comply with its requirements.
4. That the coming generations might be religious. That they might set their hope in God, and not forget the works of God. Two things are aimed at in this.
(1) A recognition of the Divine presence and activity. Not forget the works of God. God is ever working in the universe, in history, in redemption. History should be studied with reverence as well as with inquisitiveness, for God has been working in it. Our life should be lived holily, for God is ever active within us and around us. In imparting instruction let us aim at the recognition of the Divine presence and agency by the generations to comethat the history, science, and philosophy of the future might not be materialistic, atheistic, but intelligent, humble, reverent.
(2) A calm trust in the Divine Being. Set their hope in God, i.e., place their trust in God. Let us endeavour to represent God to our children truthfully, in His Divine beauty, in His all-sufficiency, in His perfect reliableness, that so they might be attracted to Him, and be led to repose in Him with supreme and unfaltering trust.
Here, then, we have a grand end in imparting a knowledge of the will and works and ways of Godthe continuation and increase of knowledge, the avoidance of error and sin, the promotion of Divine righteousness and religiousness amongst menin a word, the furtherance of human progress in its path towards perfection.
The race advances, the world makes progress. Christianity is spreading and diffusing widely its blessings. Each generation grows richer in the highest knowledge and wisdom than its predecessor was. The time comes on apace when the earth shall be full of the knowledge of the Lord, as the waters cover the sea. Are we each doing what we can to usher in that time?
FOR A SABBATH-SCHOOL ANNIVERSARY
(Psa. 78:2-8.)
The text is the preface or introduction to the whole Psalm.
It shows the design of Asaph in its composition.
Its design was the instruction of children.
Its styleparabolic and enigmatical. Spiritual truths hidden under narration of facts.
I. The interesting objects of our solicitude mentioned. Consider
1. The love which welcomes them. The love of mother, father, friends.
2. The evils which surround them. A sinful nature within. Evil example without; public house, theatre, &c.
3. The possibilities which await them. Greatness in good or in evil.
II. The sacred duties which we owe to them.
First: They are weak; we must protect them. Jacobs children, and Esau. (Genesis 32)
Second: They are helpless; we must provide for them.
Third: They are ignorant; we must instruct them.
1. The nature of this duty. What must we teach?
(1) The praises of the Lord. Out of the mouth, &c. (Psa. 8:2).
(2) The strength of the Lord.
(3) The wonderful works of the Lord. In nature, providence, grace.
2. The importance of this duty. The docility and impressibility of children.
3. The way to perform this duty. Parents, Christians, example, precept.
III. The object which we hope shall be realised.
1. The knowledge of truth shall be perpetuated.
2. Our children will put their hope in God.
3. They shall be better than their fathers.
B. D. from The Study.
OUR RELATION TO OUR ANCESTORS AND SUCCESSORS
(Psa. 78:3-4.)
Consider
I. Our great obligations to our ancestors.
1. For the Bible.
2. For a glorious literature. How vast the number of books which are characterised by high and deep thinking, and pure and reverent feeling!
3. For holy and heroic examples. Martyrs, reformers, and a great multitude of obscure yet faithful and noble lives.
4. For religious teaching. We are immeasurably indebted to those who in the home, the school, and the church, have instructed us.
II. Our great duty to our successors.
1. To hand down to them intact the heritage of religious intelligence and privilege which we possess.
2. To seek to increase that heritage. The stream of blessing should grow broader and deeper.
3. To endeavour to lead them to prize and improve their heritage. That they may not only know His will, but do it; not only know His wondrous works, but praise and trust Him.
Be it ours to contribute something to the promotion of the progress of our race in all that is true, wise, and good.
MORAL COWARDICE AND ITS CAUSES
(Psa. 78:9-11.)
The term the children of Ephraim is not used here in contradistinction to the rest of Israel, but as representing the whole, because of the prominent position of that tribe. For more than four hundred years Ephraim, with its two dependent tribes of Manasseh and Benjamin, exercised undisputed preeminence. Joshua the first conqueror; Gideon the greatest of the judges, whose brothers were as the children of kings, and whose children all but established hereditary monarchy in their own line; Saul, the first kingbelong to one or other of these three tribes. The haughty spirit of the tribe could brook no equal or superior, and chafed against the rise even of the kindred tribe of Manasseh in the persons of Gideon and Jephthah, and yet more against the growing dominion of Judah in David and Solomon, till it threw off the yoke altogether, and established an independent kingdom.(Stanley).
It seems clear to us that the Psalm does not refer to the disruption of the kingdom; but that our text refers to an event or series of events during the period of the Judges. We propose to regard the text as an illustration of Moral Cowardice and its Causes. Let us consider
I. The illustration of moral cowardice. The children of Ephraim, armed and carrying bows, turned back in the day of battle. Whether this refers to one specific battle, or to several battles, or whether the Ephraimites are merely compared to cowardly bowmen, we need not attempt to decide. In either case they are charged with cowardice. The greatness of this cowardice is apparent from three facts.
1. They were men of might. Ephraim was a warlike tribe, famed for valiant men. Joshua was of this tribe. Perhaps they are specially named here because of their proud, domineering, boastful spirit.
2. They were fully armed. They were not surprised and attacked at a disadvantage. They were armed and carrying bows. Proud, boastful, powerful, and well armed, yet
3. They refused to fight Turned back in the day of battle. A brave English drummer boy was taken captive in some battle by the French. He was ordered to beat several military signals, and obeyed. But, being commanded to beat a retreat, he pertinaciously refused. He had never beaten a retreat, and he never would do so. Unlike this heroic lad, the Israelites, with the strong and warlike tribe of Ephraim, turned their back to their foes and fled. A picture of what has often been the case in our spiritual history. We have been bold and courageous in speech, we have been supplied with weapons from the Divine armoury, yet we have fled before our foes, have weakly yielded to temptation, and dishonoured our uniform and our colours.
II. The causes of moral cowardice. They kept not the covenant of God, and refused to walk in His law, &c.
1. They lacked the support of conscience. If conscience is with us in arduous and perilous enterprises, it will nerve the heart with courage and fill the arm with energy.
What stronger breastplate than a heart untainted?
Thrice is he armd that hath his quarrel just;
And he but naked, though lockd up in steel,
Whose conscience with injustice is corrupted.
Shakespeare.
But this heart untainted the men of Ephraim had not. They kept not the covenant of God, and refused to walk in His law. Conscience in them was an accusing voice. And the consciousness of guilt makes cowards of us all. The wicked flee when no man pursueth, &c.
Suspicion always haunts the guilty mind;
The thief doth fear each bush an officer.
Shakespeare.
If in our moral battles we would stand before our enemies, we need a clear self-approving conscience. Without it every noise appals us; with it we may be as bold as a lion.
2. They lacked the inspiration to be drawn from the recollection of past interpositions of God on their behalf. They forgat His works, and His wonders that He had showed them. When David did battle with Goliath of Gath, he was inspired and fortified by the recollection of what God had done for him and by him in former times. The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, He will deliver me out of the hand of this Philistine. In this spirit he met the foe, and speedily the proud, gigantic champion of Philistia fell before the shepherd boy, who trusted in the God who had aided him in the past. But the glorious doings of God on behalf of Israel were shamefully forgotten by them, and, when they went forth to battle, the inspiration, which they would have had if they had remembered His works, was missing, and they cowardly turned back. If we would meet the foes of the future hopefully and courageously we need to remember the victories of the past devoutly and thankfully.
3. They lacked the help of God. They did not seek Him whose covenant they had violated, and whose law they had disregarded. They could not trust Him whose wondrous works on their behalf they had basely allowed to sink into forgetfulness. And so they went up to battle without the Lord, and returned from battle dishonoured. O Lord, what shall I say when Israel turneth their backs upon their enemies? And the Lord said, Israel hath sinned, and they have also transgressed My covenant which I commanded them; therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies.
As we contemplate this picture, let us learn the lessons which it has for us. We, too, have enemies which are both subtle and powerfulSatanic temptation, evil in society, proneness to sin in ourselves. We must battle with courage and fortitude against these foes, or they will vanquish us, and that means ruin. Complete and splendid armour, both offensive and defensive, is provided for us (Eph. 6:11-18). Let us gird it on. And in this holy war let us go forth in the strength of God, and we shall return victorious. It has been well said that, Courage consists not in blindly overlooking danger, but in seeing it, and conquering it. We need moral courage; and for that we must have an approving conscience, the memory of past victories won by the help of God, and an unfaltering trust in Him. Without these, as cowards we shall turn our back to the foes. Be strong in the Lord, and in the power of His might.
SCENES FROM A REMARKABLE HISTORY
(Psa. 78:12-20.)
In these verses we have a brief record of some of Gods wonderful and gracious dealings with His people, and of their great sin against Him. On the one side, the portion of history here referred to is luminous with the great and beneficent works of the Lord; on the other side, it is dark with the basest ingratitude, unbelief, and perversity of man. We have here
I. A people divinely emancipated. By great signs and wonders wrought on their behalf Jehovah had delivered them from the cruel oppression of the Egyptians. His hand was clearly manifest
1. In their deliverance out of Egypt. Marvellous things did He in the sight of their fathers, in the land of Egypt, in the field of Zoan. It was because of His blessing that, notwithstanding their oppressions, they increased and multiplied and gathered power in Egypt. It was because of the wonders wrought by Him on their behalf, the stroke after stroke of judgment, each one severer than its predecessors, with which He smote their tyrannical lords, that they were at length permitted to go forth from the land of bondage.
2. In their deliverance from their pursuers at the Red Sea. Narrate the circumstances of the departure from Egypt, the encampment by the sea, the pursuit of the Egyptians after them, the apparently desperate situation in which they were placed, their alarm, murmurings, &c.; the prayer of Moses, the answer of Jehovah, &c. He divided the sea, and caused them to pass through; and He made the waters to stand as an heap. On a sudden, writes the late Dean Milman, Moses advances towards the sea, extends his rod, and a violent wind from the east begins to blow. The waters recede on both sides, a way appears; at nightfall, probably about eight oclock, the caravan begins to defile along this awful pass. The wind continued in the same quarter all the night, but immediately they had passed over, and while the Egyptians, madly plunging after them, were in the middle of the passage, the wind as suddenly fell, the waters rushed back into their bed, the heavy chariot-wheels of the pursuers sank into the sand, broke and overthrew the chariots, and in this state of confusion the sea swept over the whole host, and overwhelmed the king and all the flower of the Egyptian army. We have in this a triple wonder:
(1.) The division of the sea. This was no ordinary phenomenon of nature, but an extraordinary manifestation of the presence and power of God.
(2.) The preparation of the road. When the waters were divided, the bed of the sea would not have been in a fit state for the great multitude to pass over, had not Jehovah prepared it for their passage.
(3.) The encouraging of the people to pass through the opening made for them. Such an unbelieving and craven-hearted crowd of serfs needed an infusion of courage ere they would have attempted to make such a passage. The Lord caused them to pass through. If ever any people were emancipated by God, the Israelites were when they came forth from the land of Egypt. His hand was manifestly outstretched to subdue the pride of the oppressors, and to rescue the oppressed from thraldom.
II. A people divinely led. In the daytime also He led them with a cloud, and all the night with a light of fire. The fiery, cloudy pillar went before them in all their journeyings.
1. They were led constantly. In the day the cloud led them onward, and at night the pillar of fire moved mysteriously and majestically before them.
2. They were led divinely. The guiding pillar was not merely a sign to indicate their way, but a visible symbol of the presence of God. He Himself guided them. Rightly understood, the cloud and the fire were an assurance that God was with them to lead them, to protect them, to provide for them. What a proof of the goodness of God to them we have in this!
III. A people divinely provisioned. He clave the rocks in the wilderness, and gave them drink as out of the great depths, &c. Upon two occasions, at the command of God, Moses had smitten a rock, and water had flowed forth in abundance. (Vide Exo. 17:6; Num. 20:11.) But it was not simply water that God provided for them, but food and raiment also. He gave them bread from heaven to eat. I have led you, said Moses, forty years in the wilderness: your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot.
1. Their supplies were abundant. As out of the great depths; caused waters to run down like rivers. Whatever God gives, He gives abundantly. His hand is free and bounteous. And if at any time the Israelites suffered from hunger or thirst it was by reason of their unbelief, or to humble them and impress them with their dependence upon God.
2. Their supplies were divine. An unriven rock was a most unlikely object from which to obtain water. Rocks are not capable of receiving it either from the clouds above or the springs beneath. Yet, when smitten by Moses, water copiously flowed from them. Moses was but the instrument of Jehovah in this matter. Moses smote the rocks, but God clave them and brought forth streams from them.
3. Their supplies are illustrative of ours. Ours are divine. Every good gift and every perfect gift is from above, &c. Ours are abundant. God giveth us richly all things to enjoy.
IV. A people basely perverse and wicked. And they sinned yet more against Him, by provoking the Most High in the wilderness, &c. (Psa. 78:17-20). Notice here,
1. Divine signs leading to profane curiosity. The miracles which God had wrought on their behalf should have impressed the Israelites with a deep sense of the presence and power of God; and should have been to them signs of His almightiness, His hatred of tyranny and oppression, and His interest in the oppressed and afflicted. But, with amazing and saddening perversity, they regarded God with little more of reverence than the Egyptians did their magicians and sorcerers. They had seen the divine wonders, but failed to recognise in them divine signs. Having witnessed marvellous displays of His power, sinful curiosity is awakened within them, and they ask, Can God furnish a table in the wilderness? can He give bread also? &c. They should have been humble, reverent, trustful; they were curious, profane, presumptuous.
2. Divine providence leading to a desire for the indulgence of appetite. The provision which God made for them seems to have awakened in them neither gratitude, contentment, nor faith; but a desire for the gratification of their animal appetite by a greater variety in their diet. And, with awful audacity and presumption, they tempted God by their questions as to His power, and by their demands upon Him. They demanded meat for their lust (= here, the animal soul). It was not a desire for what was necessary, but a craving for variety. And this craving was expressed, not as a humble request, but as an insolent demand, accompanied by profane questions as to the limit of the Divine power. This sin took its rise in the heart. There the evil desire sprang up and was fostered into strength. Then it expressed itself in speech. Keep thy heart with all diligence, for out of it are the issues of life.
3. Divine goodness responded to by human distrust and ingratitude. No song of thankfulness arises from them as they call to mind the great goodness of God to them, but an impious challenge to Him to supply them with flesh. They utter no holy declaration of confidence in Him as they recall His wondrous works, but distrustful, irreverent inquiries.
As we look upon this picture of extreme wickedness, let us remember that it was an utter perversion of the dealings of God with them. Gods emancipation, guidance, and provisioning of them were both adapted and intended to awaken within them contentment, trust in Him, gratitude, and reverence to Him. But their own sinful hearts wickedly perverted the Divine relation to them and dealings with them in the way we have indicated. We have a power by which we may make evil the occasion of good. We may gather patience out of suffering. By means of defeat we may learn how to conquer. Through trial we may grow in strength and grace. But by the abuse of this power we may pervert a means of grace into an occasion of evil, out of the Divine longsuffering may educe arguments in favour of impenitence and presumption, may so treat Gods richest blessings that they shall become to us a dire curse.
CONCLUSION.
1. See the terrible effects of slavery. These Israelites would not have been so utterly base, irreligious, and despicable had not their manhood been eaten out of them by slavery. Physical oppression had left them mere serfs in spirit.
2. See the depravity of human nature. In the midst of the richest goodness and the divinest signs, it remains ungrateful, unbelieving, impious.
3. See our need of Divine preservation. Hold Thou me up, and I shall be safe.
DIVINE BLESSINGS
(Psa. 78:15-16.)
I. Divine blessings from unlikely sources. Water from solid rocks. Emancipation of the Hebrews by means of the shepherd Moses. Redemption out of Nazareth. The Light of the World from a carpenters shop. Jesus Christ was a root out of dry ground. Most of the apostles were unlearned and ignorant men. Tenderness, trust, triumph out of suffering. Spiritual wealth out of temporal loss.
II. Divine blessings in rich abundance. As out of the great depths, like rivers. All pure blessings God gives abundantly. Light, air, dew, beauty, &c. He gives abundantly. Abundantly pardon. Plentuous redemption. Peace as a river, righteousness as the waves of the sea. Make all grace abound toward you, that ye, always having all sufficiency in all things, &c.
III. A type of the supreme blessing. 1Co. 10:3-4. That Rock was Christ.
Analogy
1. In the blessings. Christ gives the water of life.
2. In the mode of obtaining them. The rock was smitten and cleft. Christ was wounded, &c.
3. In the conditions of bestowal. Freely. Without money and without price. The river of life flows freely by, we have but to stoop down and drink.
HUMAN SIN AND DIVINE JUDGMENT
(Psa. 78:21-31.)
In these verses we see how God regarded the conduct described in the preceding paragraph, and how He responded to the insolent demands of the Hebrews. The main teaching of this portion of the Psalm may be developed under two main topics.
I. Human Sin. We have here the Divine view of the sin of the perverse Israelites.
1. The nature of their sin. Unbelief. They believed not in God, and trusted not in His salvation. They doubted either the power or the goodness of God, or both. He had given to them signal displays of His might and majesty, yet they perversely questioned His ability to provide for them. He had also given to them gracious assurances that He would guide, guard, and supply them, yet they seem to have doubted these assurances. Herein was their great sin in the sight of God. Unbelief is a sin which directly dishonours the Divine being and character. Amongst men of honour it is a great insult to discredit the word of another. But what shall we say of the sin of discrediting the word of God? It is an impeachment of His faithfulness. Or a tacit declaration that we doubt His ability to fulfil His promise. But whether we doubt His willingness or His ability to keep His promises, His goodness or His power, we dishonour Him. To this sin the Hebrews in the wilderness were very prone. It is lamentably prevalent in the present day. There are many sincere Christians who are often guilty in this respect. They fail to believe Gods promises, &c. In this Christian dispensation unbelief towards Christ is the damning sin. He that believeth not shall be damned.
2. The aggravation of their sin. Though He had commanded the clouds from above, and opened the doors, &c. (Psa. 78:22-25). The aggravation of their sin in distrusting God in the matter of provision is seen in that,
(1) He had hitherto supplied them with food. Though journeying in a wilderness, yet they had not suffered from the lack of anything. God had provided for their wants. He had supplied them with water (Exo. 15:25; Exo. 17:6), and quails (Exo. 16:13), and with a regular supply of manna (Exo. 16:14-26).
(2) He had supplied them with choice food. The corn of heaven. Man did eat angels food. The word translated angels has been variously rendered. But whatever rendering be adopted, the idea of rare, choice food is presented. The Hebrews in the wilderness were not supplied with coarse, common fare. Their food was delicate in its nature and rich in quality, such as is found on the tables of nobles or princes. Or it was so delicious and rare that, coming down as it did from heaven, the poet naturally speaks of it as angels food.
(3) He had supplied them with choice food in abundance. He sent them meat to the full. There was no lack of provisions. The supply was as abundant in quantity as it was rich in quality.
(4) He had supplied them with choice food supernaturally. The water was drawn from the rock miraculously. Concerning the manna, Dr. C. E. Stowe, writing in Smiths Bible Dict., says, The manna of Scripture we regard as wholly miraculous, and not in any respect a product of nature. The people had not to put forth any effort to procure this provision, except the mere gathering of it. It was manifestly the special provision of God for them. Yet they believed not in God, and trusted not in His salvation. On this very question of their food supply they had distrusted God, and insolently called into question His power. While subsisting upon provisions miraculously supplied by God, and which clearly manifested His abounding goodness, they basely distrust Him and impiously propose to submit His power to tests of their invention. Much of the unbelief of this age is painfully aggravated in its character. When men do not trust Christ as their Saviour, is not their guilt the greater because His qualifications as such are so ample and convincingin His teaching, miracles, life, resurrection, and in the witness of a great and ever-increasing multitude who have trusted Him and proved Him all-sufficient? When men distrust the providence of God in their lives, is not their sin aggravated by the abundant evidence of the universality, wisdom, and beneficence of that providence? When Christian men distrust the power, or faithfulness, or goodness of God, does not His gift of Christ to us make the sin of such distrust much greater? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? The sin of the Israelites in its essential principle is deplorably common to day.
II. Divine judgment. Therefore the Lord heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel. He caused, &c. (Psa. 78:26-31). This judgment against Israel,
1. Reveals Gods observation of mans life. The Lord heard. All human speech is audible to the Divine ear. During a dark period in the history of the ancient church, the few faithful and godly men spake often one to another: and the Lord hearkened, and heard, &c. He hears the voice of prayer and of praise. Words of murmuring, complaint, and unbelief are heard and registered in heaven. The hard speeches and awful blasphemies of the wicked find their way to the ear of God. God is the great Auditor of human utterances. No sound escapes His ear.
2. Reveals God as affected by mans life. He not only hears, but feels also. The Lord heard, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel. God is affected by mans life. Our trust and praise of Him are gratifying to Him. Our distrust of Him and our murmuring against Him are grievous to Him. Men cannot tempt Him, or impiously challenge Him to display His power, as did the Hebrews in the wilderness, without provoking Him to anger. Let no one deceive himself in this matter. There is in God a principle of anger which burns with unquenchable fire against evil. While God is God His wrath must burn against sin. Being good and righteous He must punish evil doers unless they turn and repent.
3. Reveals the punishment as growing out of mans sin.
(1) In the granting of their own demands. They demanded meat for their lust. Theirs was not an urgent prayer, which submits even the most eager desires to His will; but an impious demand that God would give them meat for the gratification of their animal appetite. God complied with their demand, and that which they had so eagerly coveted proved a great curse to them. The flesh which they had demanded occasioned their death. Let us beware of urging selfish desires in prayer to God. In every petition that we present to the throne of grace let us copy the example of Him who in His most impassioned prayer said, Nevertheless, not as I will, but as Thou wilt. Who has not become acquainted with instances in which God has granted the passionate demand that has been made to Him, and the demander has lived to rue the day when the demand was made and granted? What seems to us unquestionably desirable and good, may really be a thing of great peril and evil to us. The well-watered plain of Sodom nearly led to the ruin of Lot. That sick child over whom fond parents bend in anguish, and whose life they demand God to spare, may perchance grow up, and bring down their grey hairs with sorrow to the grave. Not my will, but Thine be done.
(2) In their gluttony. When they had eaten of the quails which God sent into the camp, and were well filled; they were not estranged from their lust. They had eaten as much, or even more, than their physical nature required and could appropriate, yet they would have more. The drunkard and the glutton are never satisfied. And by the gluttony with which they devoured the flesh that they had demanded, the wrath of God came upon them, and slew the fattest of them, and smote down the young of Israel.
Heaven is most just, and of our pleasant vices
Makes instruments to scourge us.
Shakespeare.
Whatsoever a man soweth that shall he also reap. In the judgments of God against sin there is nothing arbitrary. A sinners punishment is the natural fruit of His sin. The hell of every sinner is developed out of his own corrupt heart. Let the wicked be warned. They are treasuring up wrath against the day of wrath, and revelation of the righteous judgment of God.
4. Reveals the punishment as being brought about by the forces of nature. He caused an east wind to blow in the heavens; and by His power He brought in the south wind. By means of a south-east wind, God brought immense quantities of quails into the camp of Israel. This wind is so spoken of as to lead us to conclude that it was miraculous. By His direct agency, He caused it to blow from that particular quarter. All the powers of nature are under His command. He can employ them as He pleases. The winds are His couriers, carrying messages of judgment or of mercy to men. Again, let the wicked be warned. You are not only preparing your own punishment, but God may command natures forces to aid in carrying out His judgment upon you. You are gathering the materials for your own hell-fire, and God may despatch the lightning-flash which shall kindle them into a blaze.
CONCLUSION.Let us especially ponder,
1. The great evil of unbelief. It is a reflection cast upon God; it grieves Him, &c.
2. The peril of unsubmissiveness in prayer. He gave them their request, but sent leanness into their soul.
3. The terribleness of the Divine anger. The wrath of the Lamb; the great day of His wrath is come; and who shall be able to stand?
4. The certainty of Divine retribution. The only way by which we may escape hell is by getting rid of a sinful character. The blood of Jesus Christ His Son cleanseth us from all sin.
MANS PROVOCATION OF GOD, AND GODS PATIENCE WITH MAN
(Psa. 78:32-41.)
I. Mans provocation of God. They sinned still, and believed not for His wondrous works. In the verses before us the Psalmist mentions two chief features of their provocation of God.
1. Their persistence in evil. They persevered in their unbelief. All the wondrous works which they had witnessed failed to quicken faith in them. Notwithstanding the many miracles which God had wrought in their sight, they still doubted His power. Notwithstanding His great and constant kindness to them, they still doubted His goodness. It was thus that they limited the Holy One of Israel. They regarded His willingness and ability to aid them as bounded. Mans unbelief ever limits and dishonours God. They also persevered in their murmuring and rebellious spirit. How often did they rebel in the wilderness, and grieve Him in the desert? When any inconvenience met them, or any difficulty or privation confronted them, they at once fell to murmuring against Moses and against the Lord. Their mean and ungrateful spirits were constantly turning to thoughts and feelings of rebellion against God. And this, notwithstanding all Gods efforts to effect their moral reformation. His mercies awoke no feeling of humility, gratitude, or trust in them; but were followed by exhibitions of selfishness and unreasonable exaction. His judgments produced no lasting improvement in their character; for, as soon as they were removed, the people returned to their old courses. For all this they sinned still. What a correct representation is this of many sinners to-day! God has enriched them with countless blessings, but His goodness has not led them to repentance. He has smitten them with the rod of affliction, but they have not turned in penitence to Him. He has stripped them of temporal prosperity, He has taken from them the desire of their eyes at a stroke, He has shut them up in loneliness and sorrow of heart, yet have they not turned unto Him. He seems to have used every means for their salvation; yet for all this they sinned still.
2. Their spurious repentance. When Gods severe judgments were upon Israel they sought Him in apparent humility and penitence. But their penitence was neither deep nor sincere.
(1.) The confessions and promises which they made to God were untrue. They did flatter Him with their mouth, and they lied unto Him with their tongues. They could not deceive Him. Yet their repentance was false. Their prayers and professions made in affliction were not hearty, but were extorted by suffering. And the promises they made to God were not kept, but forgotten when the pain and peril were removed.
(2.) Their heart was not really turned to God. Their heart was not right with Him. In true repentance the soul turns from sin with loathing and abhorrence, and seeks God with humility, and faith, and prayer. It was not the sin that they shrank from, but the penalties of the sin.
(3.) Their life remained unchanged. Neither were they stedfast in His covenant. The promises made in affliction were speedily broken. Addison says that repentance is the relinquishment of any practice, from the conviction that it has offended God. Sorrow, fear, and anxiety are properly not parts, but adjuncts of repentance; yet they are too closely connected with it to be easily separated. Shakspeare defines it thus: Repentance is hearts sorrow, and a clear life ensuing. But the Israelites did not relinquish their sinful practices. A clear life did not follow their pretended repentance. He who seeks repentance for the past, should woo the angel virtue for the future. But they provoked God by their frequent rebellions. His heart was grieved, and pained by their many and heinous sins against Him.
II. Gods patience with man. This was manifested in
1. His judgments upon them. Their days did He consume in vanity, and their years in trouble. He slew them. His judgments were severe, but not so severe as they had deserved. They were not sufficiently severe to restrain the people from returning to their evil ways. And when they cried unto him, or Moses entreated Him for them, He withdrew His stroke away from them. And as for their bootless wanderings in the wildernesswere such craven-hearted creatures the men to go up against the Canaanites and conquer them? Retaining, as they did, the spirit of slaves, were they fit to be intrusted with freedom and independence in a land of their own? In His very judgments God manifested His patience and mercy, or, instead of leaving them to live out their life in the wilderness, He would have consumed them in His anger when they had provoked Him by their unbelief, and murmurings, and rebellion.
2. His mercies to them. He being full of compassion forgave their iniquity, and destroyed them not; yea, many a time turned He His anger away, and did not stir up all His wrath. In their base rebellions He did not destroy them. Though they had provoked Him many times, yet many times He turned His anger away from them. And when He did visit them in judgment, He did not pour the full flood of His fury upon them. He did not deal with them after their sins, nor reward them according to their iniquities. He forgave their iniquity. He not only removed the dark and threatening clouds of His wrath, but He lifted upon them the light of His forgiving and favouring countenance. How graciously and completely God forgives! As far as the east is from the west, so far hath He removed our transgressions from us. Thou hast cast all my sins behind Thy back. Thou hast cast all their sins into the depths of the sea. He will abundantly pardon. Thus graciously and patiently God has dealt with us.
3. His remembrance of them. He remembered that they were but flesh; a wind that passeth away, and cometh not again. He remembered their frailty and corruption. They were flesh, and liable to suffering and pain. They were flesh, and exposed to temptation, and prone to evil; and, therefore, He had long patience with them. He spared them when He would otherwise have destroyed them. He had compassion on them. He remembered their evanescence. A wind that passeth away, and cometh not again. Life is a vapour, that appeareth for a little time, and then vanisheth away.
How short is human life! the very breath
Which frames my words, accelerates my death.H. More.
The Lord remembered this, and spared them when their sins loudly called for their destruction.
This subject urges its
1. Warning to all who have long persisted in evil. This generation so patiently borne with, so mercifully dealt with, at last found their graves in the wilderness. Beware lest through further persistence in evil your life ends in utter failure as regards all that is true and good.
2. Encouragement even to the most sinful to seek the Lord. His long patience with you proclaims His willingness to pardon and save you. Turn unto Him heartily in true repentance (Isa. 55:6-7).
3. Counsel to all. Let us not frustrate Gods gracious dealings with us. By judgments and by mercies He seeks to save us. Let us trust Him, and earnestly enter into His gracious designs concerning us.
MAN UNDER DIVINE CHASTISEMENT
(Psa. 78:34-37.)
I. Man under Divine chastisement sorely smitten. When He slew them. See the case before us in this Psalm, Psa. 78:30-31. Examples are frequently transpiring. There are some who, like this generation of Israelites, seem to need stroke upon stroke of the rod of God. (Comp. Isa. 1:4-5.)
II. Man under Divine chastisement remembering God. They remembered that God was their rock, and the Most High, &c. Reflection followed infliction. They remembered God
1. As their Rock. Three ideas here:
(1.) Security. He shall dwell on high: His place of defence shall be the munitions of rocks.
(2.) Stability. A stone, a tried stone, a precious corner stone, a sure foundation.
(3.) Shelter. The shadow of a great rock in a weary land.
2. As their Redeemer. He had redeemed them from the bondage of Egypt; therefore He was able to save them, and worthy of their trust.
III. Man under Divine chastisement seeking God. Then they sought Him; and they returned and inquired, &c.
1. They returned, implying that they had departed from God. Here we have the reason of the chastisement.
2. They inquired early after God. In their prosperity they had forgotten God, in their affliction they promptly inquired after Him.
3. They sought Him. Aforetime they had neglected and forsaken Him; now they search for Him by prayers and sacrifices. How inexpressibly mean. Like whipped curs, they licked their Masters feet.
IV. Man under Divine chastisement offering to God unreal repentance. Nevertheless they did flatter Him, &c., Psa. 78:36-37. Repentance begotten of terror or suffering dies when the terror or suffering is removed. Their penitence was pretence. Under the pressure of heavy judgments, the loss of property, the loss of friends, or the failure of health, men become serious, and resolve to give attention to religion. It is rarely that such purposes are founded in sincerity, and that the conversions apparently resulting from them are true conversions. The devil cannot be whipped out of human nature, though another devil, namely hypocrisy, may be whipped into it. Good resolutions called at their hearts as men do at inns; they tarried awhile, and then took their leave. Two main features of true repentance were wanting to them.
1. Change of heart. Their heart was not right with Him. In true repentance sin is regarded as the abominable thing, and the sinner turns from it to God. But they would fain be rid of their sufferings, but did not care to be rid of their sins.
2. Reformation of life. Neither were they steadfast in His covenant. The truly penitent turn from evil and do good. They make haste and delay not to keep Gods commandments. But the Israelites sinned still. How awful to offer to God a mockery and a sham!
CONCLUSION.
1. Remember the fate of this generation of the Israelites, and take warning.
2. Consider the mercy that sought to save them both by favours and by judgments, believe in it, accept it, and be saved.
THE EXERCISE OF THE DIVINE MEROY
(Psa. 78:38-39.)
I. In holding back deserved punishment. He destroyed them not, &c. Notice
1. Their sins against God were very heinous. Ingratitude, though His goodness to them was very great. Unbelief, though they had much to quicken and strengthen faith. Rebellion, though Gods rule over them had been marked by so much patience and generosity.
2. Their sins against God were very numerous. How oft did they provoke Him in the wilderness, and grieve Him in the desert. Many a time turned He His anger away. Gods forbearing mercy was manifested
(1.) In not inflicting the judgments threatened (Deu. 9:13-20; Num. 14:11-21).
(2.) In only partially inflicting the judgments threatened. As in the case of the judgment of the fiery flying serpents, and the healing of the diseased and dying by means of the brazen serpent. And others. How frequently when we have sinned has God graciously turned His anger away from us.
II. In forgiving great iniquities. How frequently God forgives. Not until seven times; but until seventy times seven. He aboundeth in forgiveness. How completely God forgives. Though your sins be as scarlet, they shall be as white as snow though they be red like crimson, they shall be as wool. I, I am He that blotteth out thy transgressions for mine own sake, and will not remember thy sins. He not only removes His condemnation from us, but lifts upon us the light of His countenance.
III. In compassionating human frailties. He remembered that they were but flesh, a wind, &c. He remembered
1. Mans tendency to sin. Flesh. Our carnal appetites are depraved. By means of the flesh the soul is frequently tempted to evil.
2. Mans exposure to suffering. Flesh. The body is subject to weariness, infirmity, disease, pain, death.
3. Mans brief tenure of life. A wind that, &c.
(1.) Unsubstantial.
(2.) Ever-moving.
(3.) Never returning.
CONCLUSION.In the great mercy of God to us, behold
1. The grand support of frail humanity. (Psa. 103:13-18.)
2. The grand hope of sinful humanity, Psa. 78:38. (Psa. 103:3-4; Psa. 103:8-12.)
MANS LIFE UPON EARTH
(Psa. 78:39.)
He remembered that they were but flesh, &c.
I. The weakness of human life. He remembered that they were but flesh. Man is here regarded
1. As having a tendency to evil. The flesh lusteth against the spirit. Animal appetites are often opposed to spiritual aspirations. Animal passions to moral principles.
2. As being subject to weakness, affliction, and pain. There is much of physical suffering in human life upon earth, and the mystery and pain of death at the close.
II. The unsubstantiality of human life. Wind.
Lifes but a walking shadow; a poor player,
That struts and frets his hour upon the stage,
And then is heard no more: it is a tale
Told by an idiot, full of sound and fury,
Signifying nothing.Shakespeare.
Of the work of the most gifted and laborious of men how little result remains! Man himself passes away, leaving few traces behind him.
III. The impermanence of human life. Passeth away. This is true of
1. Individuals. It is appointed unto men once to die.
2. Generations. One generation passeth away, and another generation cometh.
Fast to the driving winds the marshalled clouds
Sweep discontinuous oer the ethereal plain!
Another still upon another crowds,
All hastening downwards to their native main.
Thus passes oer through varied lifes career
Mans fleeting age; the seasons as they fly
Snatch from us in their course, year after year,
Some sweet connection, some endearing tie.
The parent, ever honoured, ever dear,
Claims from the filial breast the pious sigh;
A brothers urn demands the kindred tear,
And gentle sorrowsgush from friendships eye.
To-day we frolic in the rosy bloom
Of jocund youththe morrow knells us to the tomb.
3. The race in this world. The human race will not remain on this earth for ever. The earth as it now is will not continue for ever. The great drama shall be played out, and the theatre shall then be taken down.
IV. The irretrievableness of human life. Cometh not again. When a few years are come, then I shall go the way whence I shall not return. Man passes hence to the undiscovered country, from whose bourn no traveller returns. What an argument have we here for the prompt and faithful discharge of duty! Whatsoever thy hand findeth to do, do with thy might; for there is no, &c. I must work the works of Him that sent me while, &c. There is no coming back to correct errors or to discharge neglected duties, &c.
V. The grand distinction of human life. It is remembered by God. He is interested in it.
1. He remembers our frailties and sufferings, and pities us.
2. Our weakness, and succours us.
3. Our capabilities, and saves us. Here is the glory of human life. God is concerned in it. He is working in it and for it. Through Him man shall
Re-rise from ruin,
High, holy, happy, stainless as a star,
Imperishable as eternity.
THE INSTRUMENTS AND METHODS OF THE DIVINE JUDGMENTS
(Psa. 78:42-53.)
In this paragraph the Psalmist speaks of the plagues with which God visited Egypt, and by means of which Pharaoh and his people were humbled, and the Israelites were delivered from bondage. He does not mention all the plagues, and those which he does mention are not named in the order of their occurrence. The subject is introduced here as affording another illustration of the great sinfulness of the unbelief and rebelliousness of the Hebrews.
I. The instruments by which Divine judgments are inflicted.
1. He uses their famous river as an instrument of His judgments. With them the river was the great means of life, and a thing in which they boasted themselves; but God turned all its waters into blood. When purified from slime, those waters were most delicious drink; but now they are most loathsome even to look upon. In this case, the great glory of a people was turned by God into their great curse. He can make our choicest treasures His instruments to scourge us for our sins.
2. He uses some most despicable creatures as instruments of His judgments. Flies, frogs, caterpillars, locusts. The great Pharaoh, with his princes and nobles, were greatly afflicted and tormented by these insignificant creatures. God can make use of the weakest and meanest creatures to bring down the pride of the loftiest princes. What they are deficient in strength, He makes up by increasing their numbers. Terrible plagues they were. No armour could ward off the flies. The frogs came in such shoals as to defy all repressive measures. While caterpillars and locusts came in dense clouds, devouring every green thing.
3. He uses the elements of nature as instruments of His judgments. Hail, frost, lightnings. The laws and forces of nature bow loyally to the Lord. The God of providence is the God of nature also, and when He pleases He can use natures elements and forces for the carrying out of His plans. In this case, He sends forth the hail as his scourge. The frost is the minister of His wrath. The lightnings are the executioners of His judgments.
4. He uses angels as instruments of His judgments. By the term evil angels we are to understand not that the angels spoken of were themselves wicked, but angels who were used by God for bringing evil or calamity upon the wicked. The reference is to the angel, or angels, who smote with death all the first-born of the Egyptians. All holy angels come and go at Gods command. Angels that excel in strength, do His commandments, hearkening unto the voice of His word. He sends them forth to succour and deliver the righteous, or to smite and destroy the wicked, and they hasten to do His bidding. Thus we see that God can use any and all of His creatures as instruments to carry out His judgments, if He please to do so. He can arm all nature,air, earth, fire, waterto fight against those who refuse to submit to Him. He can employ all ranks of creatures, from the tiny insect of an hour to the august angel standing in the sun, as messengers of His wrath. He can arm the universe to fight against the wicked.
II. The method according to which Divine judgments are inflicted. Two features of the Divine method of administering judgment stand prominently forth here.
1. Gradualness in the severity of the judgments. Pharaoh must suffer, but God will spare him as much as possible. The sternest judgments are reserved to the last, so that if the proud monarch will obey the commands of God he may escape their infliction. Mark the gradation in the severity of these judgments. First, they suffer privation and annoyance by reason of the water being turned into blood, and the plague of frogs. Then they suffer the irritation and the severe pain of body arising from the plague of flies and that of boils. Then they suffer the loss and disappointment of seeing the fruit of their labours consumed by caterpillars and locusts. They also saw the trees of their fields and vineyards destroyed by hail, and their flocks and herds first afflicted with a grievous murrain, and afterwards destroyed by hail and lightning. But still God has heavier and more terrible judgments in store. After every plague there is a pause in the storm of the Divine anger to ascertain if Pharaoh will repent and obey God. God has no pleasure in smiting him. But when the former plagues have failed to produce any lasting and salutary impression upon the king, God prepares to inflict the severest stroke of all, to cast upon them the fierceness of His anger, wrath, and indignation, and trouble, by sending His angels to destroy all the first-born of the land of Egypt. And in one dread night all the first-born of the land were slain, from the first-born of Pharaoh that sat on his throne, unto the first-born of the captive that was in the dungeon; and all the first-born of cattle. The gradualness with which God inflicts His judgments is a proof that even in wrath He remembers mercy. It should also act as a warning to the impenitent not to provoke God to do His worst. He has sharper swords in His armoury than He has as yet drawn against you.
2. The exemption of the Israelites from the judgments. When the Egyptians suffered the Lord separated the Israelites from them. From the common sufferings and trials of life the people of God are not exempted; but from the judgments of God they are exempted. When the world was destroyed by the flood, Noah and his family were saved. Before the fiery deluge consumed the cities of the plain, Lot was rescued from them. In the terrible siege and destruction of Jerusalem it is not known that any Christian perished. So will it be in the final judgment.
III. The object for which the Divine judgments are inflicted. The object of the judgments inflicted on Egypt was, at least, threefold
1. The humbling of the proud Pharaoh and his advisers.
2. The emancipation of Israel from their captivity, &c.
3. The carrying out of His own great plan. The great plan of God, a small portion of which was developed by means of these judgments, stretches far beyond the Egyptians and the Israelites. It embraces all ages and all peoples. The Hebrews occupy a most important position in that plan. Of whom as concerning the flesh Christ came. God makes all events contribute to the development of His own wise, benevolent, and glorious purposes.
CONCLUSION.
1. Let the manifold instruments of Divine judgments lead the stout-hearted sinner to pause and consider. If He will contend with him, he cannot answer Him one of a thousand. He is wise in heart, and mighty in strength: who hath hardened himself against Him and hath prospered?
2. Let the method of Divine judgments, as here exhibited, strengthen our confidence in the righteousness and mercy of God. He is merciful to tyrants such as Pharaoh. He is righteous and will not in judgment destroy the righteous with the wicked.
3. Let us mark well the assurance which this subject gives us of the certainty of the accomplishment of the Divine purposes. He has engines of judgment wherewith to crush incorrigible rebels. He controls all events for the furtherance of his own vast and sublime designs. In the end evil shall be engulfed as in oceans depths, and the exultant praise of the good shall resound throughout the universe.
THE WITHDRAWAL OF THE DIVINE PRESENCE
(Psa. 78:54-64.)
In this portion of the Psalm, as in the previous portions, we have brought before us the sad sins of the Hebrews, and the great goodness of God in His dealings with them both of mercy and of judgment. We may profitably group the teachings of the paragraph round Psa. 78:60-61, as a centre, and take as our subject, The withdrawal of the Divine presence. When the Israelites had entered upon the possession of Canaan, they set up the tabernacle at Shiloh, where it remained during the period of the Judges. During the administration of Eli, who was at once high priest and judge, the moral condition of Israel grew extremely evil. His two sons, Hophni and Phinehas, were notorious for their wickedness. The war between the Philistines and Israelites broke out anew. A bloody battle was fought at Aphek, in which the Israelites were totally defeated. They determined to resort to those means of conquest which had proved irresistible under the direction of Joshua. They sent to Shiloh for the Ark, and the Ark was brought forth from its holy place, and was placed in the centre of the camp of Israel. But the days were gone when the rivers dried up, and the walls of cities fell down, and the enemy fled at once, before the symbol of the presence of Israels God. The measure was unauthorised by the Divine command. The Israelites fought with desperate but unavailing resolutionthe iron chariots of the Philistines triumphed. Thirty thousand Israelites perished, and the Ark of God fell into the hands of the uncircumcisedthe guilty sons of Eli were slain in its defence. The aged high priest sat by the wayside in dreadful anxiety for the fate of the Ark. A messenger rushed in, bearing the sad intelligence; a wild cry ran through the whole city; the blind old man, now ninety-eight years of age, fell from his seat, broke his neck, and died. (Vide 1 Samuel 4.) After seven months the Philistines sent back the Ark, which was placed successively at Nob and at Gibeon, and finally by David on Mount Zion. In our text we are taught that it was in consequence of the sins of the people that the Ark was removed for ever from Shiloh, in the tribe of Ephraim, and was at length placed upon Mount Zion, in the tribe of Judah. When the Ark was removed by the Philistines the Israelites felt that God had abandoned them, and that their independence and glory had departed for ever.
I. The withdrawal of the Divine presence is invariably preceded by many and aggravated sins.
1. The sins of Israel were many. They were guilty of oft-repeated acts of disobedience. They kept not His testimonies. As they had tempted and provoked God in the wilderness, so also did they in Canaan under the judges. They were guilty of unfaithfulness to God. They turned away from God in their hearts and in their lives, no reliance was to be placed upon them, they were untrue even in their most solemn engagements. As a treacherous bow in the hands of the archer fails of its true aim and may occasion disaster, so had they proved in relation to God utterly untrustworthy. They were guilty of idolatry. Imitating the idolatrous Canaanites, they had erected altars on high places, and bowed down to graven images. They committed spiritual adultery, and so moved God to jealousy. Can we wonder that God withdrew from them? That they, whom He had chosen as His own people, and called to be the witnesses to the nations of His essential unity, and blessed above all others,that they should depart from Him unto idols is surely a trumpet-call for the display of His signal displeasure.
2. The sins of Israel were aggravated. To estimate their sin aright we must view it in the light of His dealings with them. Look at their disobedience in the light of His great goodness to them, their unfaithfulness in the light of His constant fidelity, their idolatry in the light of His non-abandonment of them notwithstanding their sins, and you will be able to appreciate the greatness of their wickedness which led to His withdrawal from their midst. God never leaves us till we leave Him, never withdraws till we have driven Him from us. See this in the case of Saul, the king of Israel. Not until he had grieved God by repeated acts of disobedience did God forsake him. See also the case of the Jews. Notwithstanding extreme provocation God continued to own and bless them, until they had filled up the measure of their iniquity by rejecting and crucifying Him, in the person of His Son. And even then He rejected them with unutterable sorrow and bitter tears. Thus He deals now with individuals. He does not desert the temple of the human soul until He is driven thence by inexpugnable depravity. He never says of any one, let him alone, unless he is hopelessly joined unto his idols. Thus He deals with churches also. Persistent infidelity to duty, truth, and God, will cause Him to depart from any church, leaving it in the darkness of error and evil to sink into dreary nothingness.
II. The withdrawal of the Divine presence is invariably succeeded by many and terrible calamities. In the case of Israel it was followed by
1. The loss of power and honour. The Ark is spoken of by the Psalmist as the strength and glory, or ornament of God. On many occasions it had been a defence and an inspiration to Israel. It was the visible symbol of their distinction and glory as the chosen people of God, among whom He dwelt. When it was captured by their enemies, their inspiration and fortitude were gone, and their glory had suffered a dreary eclipse. Let God abandon a man, and all moral power, all spiritual dignity are gone. Let Him withdraw from a church, and, whatever else may remain, the spiritual life, strength, and glory have all passed away.
2. Defeat and slaughter in battle. In the battle of Aphek thirty thousand Israelites were slain. Forsaken by God, they could not stand before their enemies. In our personal spiritual conflicts we are strong only as we are animated by God. If He withdraw from us we shall fall an easy victim to our enemies. In the war of the Church against ignorance and sin she is strong in exact proportion as God is with her. If He desert her, though all her arrangements and offices are perfect in other respects, her victorious life and power are completely gone.
3. Great social misery. The fire consumed their young men, and their maidens were not given to marriage, &c. The young men were slain in battle. The maidens were thus doomed to involuntary maidenhood. They were not praised in the songs which were usually sung at marriage celebrations. Their priests fell by the sword. The reference is to Hophni and Phinehas, who were sinners before the Lord exceedingly, and who were out of place amid the ferocity and carnage of a battle-field. When the priests of God were slain it was regarded as a most severe calamity. And their widows made no lamentations. Take one case in point. When the wife of Phinehas heard the issue of the battle of Aphek, she was seized with the pains of premature labour; the women around her endeavoured to console her with the intelligence that she had borne a male child: she paid no attention to their words, and only uttered a passionate exclamation. The pride and exultation of maternal tenderness, the grief for her father-in-law and her husband, were absorbed in a deeper feeling. She said, The Ark of God is taken; and she called her child Ichabod, the glory is departed from Israel. Sorrows for personal loss were swallowed up by the great sorrow for the national loss and dishonour. In Psa. 78:63-64 we thus trace the outlines of a picture of extreme social misery. Let God withdraw from a people, and the greatest social wretchedness must supervene.
Brothers, heed well the message of this subject to you personally. Grieve not the Holy Spirit of God. You have grieved Him much already. Then pray to Him at once
Stay, thou insulted Spirit, stay,
Though I have done Thee such despite,
Nor cast the sinner quite away,
Nor take Thine everlasting flight.
C. Wesley.
Let Christian churches also heed the warning voice. Trust ye not in lying words saying, The temple of the Lord, The temple of the Lord, The temple of the Lord are these. But go ye now into my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. Repent, ye backsliding churches, and do your first works, or God may say of you, Pray not for this people, neither lift up cry nor prayer for them, neither make intercession to Me; for I will not hear thee.
ILLUSTRATIONS OF THE SOVEREIGNTY OF GOD
(Psa. 78:65-72.)
In these verses God in His sovereignty is represented as
I. Arousing Himself to interpose in human affairs. Then the Lord awaked as one out of sleep, like a mighty man that shouteth by reason of wine. And He smote, &c. He arose,
1. To smite His enemies. He had made use of the Philistines to punish His people for their sins; but they were not His servants. Their pride and power were used by Him for the execution of His purposes, but they wist not what they did. And now He arises for their confusion. By raising up and sending forth against them His servant David He rebuked their insolence, curbed their power, and in due time drove them from every portion of the land of Canaan. Nay, more, He put them to a perpetual reproach; for, as Hengstenberg remarks, The eternal shame is in accordance with the history. The Philistines went downward step by step, till they disappeared from the scene altogether.
2. To adjust the affairs of His people. Though He withdrew from them for a season, He had not cast them off for ever. He again comes to their help, in the manner indicated in the text, and which we shall shortly consider. In the representation which the Psalmist gives of God arousing Himself, as a mighty man refreshed by sleep and wine, and shouting for the battle, there is much that is anthropomorphical and poetical. God never sleeps. His control of human affairs is continuous. His sovereign purposes are ever being developed under His superintendence. His activity is incessant. But there are periods in which His hand is not manifest in human affairs, in which He seems regardless of the interests of His people, as though He slept and knew not the state of those affairs. His sovereignty is calm, eternal, unchangeable. But its continuity and immutability of operation is not fully manifest to us. Thus, for a time, He appeared to resign His control of the affairs of Israel and to surrender them to their enemies. Now that His hand is again manifest, the poet pictures Him as a mighty warrior arousing from slumber and shouting with joy to do battle with His foes.
II. Rejecting men from the possession of privileges. He refused the tabernacle of Joseph, and chose not the tribe of Ephraim. He deposed Ephraim from the priority and supremacy which that tribe had hitherto held. Why did He so? This Psalm is a complete answer to the inquiry. Why, except that they were no longer worthy of holding that position; nay, that they were utterly unworthy. Our Lord, in many instances, represents God as rejecting men, and we believe that in every instance the rejection is because of some fatal flaw in the character of the men rejected. He delights not in rejecting men, but in accepting them.
III. Selecting men to the possession of privileges and the performance of duties. He chose the tribe of Judah, &c.
1. He selected Judah to receive the sanctuary. Ephraim had been tried, and had been found sadly wanting. Now the Lord will try Judah. So that tribe is raised to precedence. Within its territory on Mount Zion the sanctuary was established, and the seat of government placed; and from its people King David was chosen. And this was in accordance with Gods sovereign purposes. The supremacy of Judah had been predicted by Jacob long before (Gen. 49:8-10). And from that tribe the Messiah was to come forth. God still selects men to be the recipients of privileges. Some enter upon the work of life with countless advantages, while others enter upon that work burdened and straitened by reason of disadvantages. He still selects nations to privileges, and honours, and responsibilities.
2. He selected David to become the sovereign. He chose David also His servant, and took him from the sheepfolds, &c. Here is a remarkable example of Divine sovereignty.
(1.) God chooses a man of humble position to fill the most exalted position. He took him from the sheepfolds, &c. David was not of royal descent, nor was he selected because of his acquaintance with kings courts, or with the arts of kingcraft. He was bred not a scholar, not a soldier, but a shepherd. He was chosen not for his appearance or position, but for his ability and character. Man looketh on the outward appearance, but the Lord looketh on the heart.
(2.) God chooses a man of eminent fitness for the most exalted position. David was a man of singularly great ability. He was remarkable for strength, courage, endurance, tact, ruling faculty, &c. He was distinguished as a shepherd, warrior, musician, poet, and king. He was a man of approved faithfulness. As a shepherd he was no hireling. He had risked his own life to defend that of some members of his flock. He seems to have been particularly careful of those that were with young. Having been faithful in his lowly sphere, God raised him to the honours and responsibilities of the most lofty sphere. He was a man of noble character. He is eminent for gentleness, generosity, and self-sacrifice; he was profoundly religious; but for the one black and painful exception, he lived as a man who had set God always before him; he was a man after Gods own heart. Thus in His sovereignty God selected the fittest instrument for the great work. He can use the most incompetent instrument for the most important task. But such is not His rule of action. In calling men to important posts, He selects for each post him who is most adapted for it. Gods sovereignty is a thing of infinite wisdom. He does not choose the most ignorant and incapable man for the greatest mission (as some men seem to hold and certainly preach), but the greatest and godliest. He can employ the feeblest intelligence. And He calls the man of scholarship, and genius, and heroism, and faith, and power, to consecrate himself thoroughly to His service.
IV. Establishing a beneficent institution. He built His sanctuary like high, &c. We have here the ideas of prominence and stability. Palaces is supplied by the translators. The tabernacle, and afterwards the temple, was the most conspicuous and important thing in the land. Its services appealed to all that was tender, true, and noble in their nature; its ministrations were fitted to help them to attain to strength and beauty of character. Those institutions which contribute to our right spiritual development are of all others the most valuable and beneficent. God established His sanctuary there. It was not to be removed as it was from Shiloh. It was to be a permanent institution, and permanent there. So it continued. The tabernacle gave place to its magnificent successor the temple, which remained with varying fortunes until its mission was accomplished, and then the local Jewish temple made way for the universal Christian Church.
V. Resulting in human advantage. The reign of the divinely elected king was an inestimable benefit to Israel. He fed them according to the integrity of His heart; and guided them by the skilfulness of His hands. His administration was pure and upright, wise and beneficent. During his reign the kingdom attained to a rank among nations and to a height of prosperity altogether unknown, if not unimagined, hitherto. In choosing a king for them, Gods sovereignty was the peoples prosperity.
From this rapid glance at these illustrations of the sovereignty of God, we learn
1. That Gods sovereignty is not capriciously or unreasonably arbitrary, but a thing of the highest reason and Wisdom
2. Gods sovereignty is not weak and changeful, but eternally and immutably great and good.
3. Gods sovereignty is not tyrannical, but in perfect accordance with mans entire moral freedom.
4. Gods sovereignty is not malevolent or maleficent, but benevolent and beneficent in the highest degree. In one word, it is the sovereignty of GOD, the supremely Wise and Good. For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen.
THE CALLING OF DAVID
(Psa. 78:70-71.)
I. Davids Calling. Two questions present themselves.
1. How was Davids shepherd life an unconscious preparation for his calling? and
2. How did the Divine summons, when it came, fit him for his mighty destiny? ObserveHe was sent back to his flocks. Nothing could train him more perfectly than that waiting. Two great convictions awakened in him then that formed in him elements of strength.
(1.) The belief in a Divine leader (see Psalms 23.)
(2.) The belief in a Divine choice.
II. Its modern lessons.
1. There is a Divine plan in every life.
2. There is a Divine vocation for every man.
3. There is a Divine Shepherd for every man.E. L. HULL, in The Treasury of David.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 78
DESCRIPTIVE TITLE
A Didactic Poem, Counselling the Re-union of the Tribes.
ANALYSIS
Part I.THE PRELUDE
(1) An Invitation to Attend to a Series of Problems Drawn from AntiquityPsa. 78:1-2.
(2) An Appeal to the history-reciting instinct: sustained by the claim that Jehovahs Might and Wonders are to be Seen in This HistoryPsa. 78:3-4.
(3) Divine Authority pleaded for such Historical RecitationsPsa. 78:5.
(4) Their Utility for the purposes of Knowing, Believing, Observing and Avoiding: Grave Ancestral Faults ImpliedPsa. 78:6-8.
Part II.THE COMPLAINT
Specially lodged against Ephraim, first named with Honour, but charged with Disappointing Expectationwith being Unfaithful, Disobedient, and ForgetfulPsa. 78:9-11.
Part III.SUGGESTIVE HISTORICAL REMINISCENCES
(1) Divine Wonder-Working in Egypt: Deliverancethe Exodus: Guidance: Provision of WaterPsa. 78:12-16.
(2) Sinful Doubts about Food, Provokingly ExpressedPsa. 78:17-20.
(3) Divine Displeasure, yet Provision of MannaPsa. 78:21-25.
(4) Provision of Flesh, followed by Outburst of Divine AngerPsa. 78:26-31.
(5) Further Sin brings Further Punishment, with Speedy but Superficial ReformationPsa. 78:32-37.
(6) Divine Compassion and Forbearance; followed by Peoples Sin, causing Divine PainPsa. 78:38-41.
(7) Forgetfulness, writ large: concerning the Plagues of Egypt, and the Exodus (probably extracted from an older document)Psa. 78:42-53.
(8) The Home-bringing into Canaan: followed by Provoking Disobedience in the form of Idolatry (? suggesting without naming the Ephraimites as Chief-Offenders)Psa. 78:54-58.
(9) In Divine Anger, Israel is Largely Rejected, the Tent of Shiloh Abandoned, the Ark Suffered to go into Captivity, and Priests and People are SlainPsa. 78:59-64.
Summary of above details as suggesting problems: Timefrom Moses to the Judges; PlaceEgypt, the desert, Canaan; Freedom of Divine Actionalternations of Anger, Punishment, Mercy, Deliverance.
Part IV.CLOSING INDIRECT APPEALS
New Divine Activity as to EnemiesPsa. 78:65-66; TribePsa. 78:67-68 a; SanctuaryPsa. 78:68 b, 69; and KingPsa. 78:70-72.
(Lm.) An Instructive PsalmBy Asaph.
(PART I.THE PRELUDE)
1
Oh give ear my people to mine instruction,[71]
[71] U.: law.
incline your ear to the sayings of my mouth:
2
Let me open in a poem[72] my mouth,
[72] After the manner of an epic. The individual historical statements have a gnome-like finish, and a gem-like eleganceDel.
let me pour forth problems[73] out of antiquity.
[73] So Sep. RiddlesDel., Dr., Leeser. SimilitudesCarter. Weighty lessonsP.B.
3
What we have heard and come to know,
and our fathers have told us
4
We will not hide from their sons,
to an after generation telling the praises of Jehovah,
both his might and his wondrous works which he wrought;
5
So he raised up a testimony[74] in Jacob,
[74] Cp. Psa. 81:5, Psa. 122:4.
and an instruction[75] set he in Israel;
[75] U.: law.
Which he commanded our fathers,
to make them known to their children.
6
To the end an after generation might know,
children who should be born might raise up and tell their children;
7
That they might set in Elohim their confidence,
and not forget the doings of El;
but his commandments might observe;
8
And not become like their fathers
a generation rebellious and insulting,[76]
[76] Cp. Deu. 21:20.
a generation that set not aright its heart,
nor faithful with God was its spirit.
(PART II.THE COMPLAINT.)
9
The sons of Ephraim armed and shooting with the bow turned in the day of battle:
10
Kept not the covenant of God,
and in his instruction refused to walk;
11
But forgot his doings,
and his wondrous works which he caused them to see.
(PART III.HISTORICAL PARALLELS.)
12
Before their fathers[77] wrought he wonderfully[78]
[77] A compliment to Ephraim.
[78] Or: he did wonders.
in the land of Egypt the country of Zoan[79]:
[79] The district of which Zoan, ancient name for Tanis was the capital, situated on the east bank of the Tanitic arm of the NileBr.
13
He clave open the sea and let them pass through
and reared up the waters as a mound;
14
And led them with a cloud by day,
and all the night with a light of fire.
15
He used to cleave open rocks[80] in the desert,
[80] Exo. 17:6. Tense (cp. Psa. 78:29) and number (pl.) prob. a poetic generalisation.
and let them drink as of the deeps abundantly;
16
And brought forth streams out of a cliff,
and caused waters to flow down like rivers,
17
Yet went they on still to sin against him,
to disobey[81] the Most High in a thirsty land;
[81] DefyDr.
18
And put GOD to the proof in their heart,
by asking food to their liking[82]
[82] Dr.: appetite. U.: soul. Cp. Intro., Chap. III., Soul.
19
And they spake against God they said,
Will God be able to lay out a table in a desert?
20
lo! he hath smitten a rock
and there have gushed out waters,
and torrents roll along,
Bread also will he be able to give?
or provide flesh for his people?
21
Therefore Jehovah heard and was indignant,
and a fire[83] was kindled against Jacob,
[83] Cp. Num. 11:1 ff.
yea even anger mounted up against Israel:
22
Because they believed not in God,
nor trusted in his salvation.
23
Yet commanded he the skies above,
and the doors of the heavens he opened;
24
And rained on them manna to eat,
and the grain of the heavens gave he unto them;
25
And the bread of the mighty[84] did they eat every one,
[84] Angels food (Sep., Vul., Syr.) is probably a right paraphrase of the words the bread of the mighty, though the term is nowhere applied to the angels. But cp. Psa. 103:20Kp.
a supply of food[85] sent he them to the full.
[85] Cp. Exo. 12:39.
26
He put forth[86] an east-wind in the heavens,
[86] As though the elements were flocks under Divine direction.
and drave on[86] by his might a south-wind;
27
And rained on them flesh like dust,
and like the sand of the sea winged fowl;
28
Which he let fall in the midst of his camp,
round about his habitations;
29
So they did eat and were filled to abundance,
since their desire he would bring to them:[87]
[87] Or: he brought to them. But, strictly, the Heb. verb is so used here as to denote either repetition or modality, that is, to express the feeling of those concerned; as if to imply that the expected the supply of quails would be repeated.
30
They were not estranged from their desire,
yet was their food in their mouth
31
When the anger of God mounted up against them
and he slew of their vigorous ones,
yea the young men of Israel bowed he down,
32
For all this they sinned still,
and did not believe in his wondrous works:
33
So he ended with a breath their days,
and their years in dismay.[88]
[88] So Dr. Made to haste away in suddennessBr. in sudden hasteDel. Cp. Numbers 14.
34
If he slew them then they inquired after him,
yea they turned and early sought GOD;
35
And remembered that Elohim was their Rock,
yea El Most High their Redeemer:
36
So they spake him fair with their mouth,
and with their tongue were ready to lie unto him;[89]
[89] See note on Psa. 78:29.
37
But their heart was not steadfast with him,
nor were they trusty in his covenant.
38
But he full of compassion[90]
[90] Cp. Exo. 34:6-7.
would[91] cover[92] iniquity and not destroy;
[91] Again see note on Psa. 78:29. Driver and others prefer to regard the verb as expressing a standing truth: cancelleth. The context, however, rather favours conception of habit at that period.
[92] See Psa. 65:3 (note).
Yea many a time turned he back his anger,
and would not stir up all his wrath;
39
But remembered that flesh they were,
breath[93] departing which could not return.
[93] Or: wind.
40
How often used they to disobey[94] him in the desert,
[94] DefyDr.
to grieve him in the wilderness!
41
Yea they again put GOD to the proof,
and to the Holy One of Israel caused pain.[95]
[95] So O.G., w. Sep. A.V.: limited. Tregelles (in T.G.): to set marks or limits gives a good sense in the passage. Thrupp: crossed.
42
They remembered not his hand,
the day when he ransomed them from the adversary:
43
When he set forth in Egypt his signs,
and his wonders in the country of Zoan:[96]
[96] Cp. Psa. 78:12.
44
When he turned into blood their Nile-streams,
and their own rivers could they not drink:
45
He would send[97] among them the gad-fly and it devoured them,
and the frog and it despoiled them;
46
And he gave to the corn-locust their produce,
and their toil to the swarming-locust:
47
He would kill[97] with hail their vine,
[97] See note on Psa. 78:29.
and their sycamores with frost.
48
And delivered up to hailstones their beasts,
and their cattle to pointed flames:
49
He would send among them the glow of his anger,
wrath and indignation and distress,
a mission of messengers of misfortune!
50
He would level a path for his anger,
withheld not from death their soul,
but their life to the pestilence delivered;
51
And smote every first-born in Egypt,
the beginning of their strength in the tents of Ham.
52
And he put forth[98] like sheep his own people,
[98] Moved forth by stagesDr.
and led them on like a flock in the desert;
53
Yea he guided them securely and they dreaded not,
and their enemies the sea covered.
54
So he brought them into his own holy bounds,
the mountain-range which his right-hand acquired;
55
And drave out from before them nations,
and allotted them by line an inheritance,
and caused to dwell in their homes[99] the tribes of Israel.
[99] ML: tents.
56
But they put to the proof and disobeyed[100] God Most High,
[100] DefiedDr.
and his testimonies did not observe;
57
But drew back and proved treacherous like their fathers,
they turned aside like a deceitful bow;
58
And provoked him to anger with their high-places,
and with their images used to move him to jealousy.[101]
[101] Cp. note on Psa. 78:29.
59
God heard and was indignant,
and largely[102] rejected Israel;
[102] Ml.: with muchness, gen.=greatly.
60
And abandoned the habitation of Shiloh,
the tent he had set up among men;
61
And gave to captivity his strength,[103]
[103] Cp. Psa. 132:8.
yea his glory[104] into the hand of the foe;
[104] Or: beauty. Cp. Psa. 89:17, Psa. 96:6.
62
And delivered up to the sword his people,
and with his own inheritance was indignant:
63
A fire devoured his young men,
and his virgins were not praised in song:
64
His priests by the sword did fall,
and his widows could[105] not bewail.
[105] Cp. note on Psa. 78:29.
(PART IV.CLOSING INDIRECT APPEALS.)
65
Then awoke as one sleeping the Sovereign Lord,
as a hero that shouteth from wine;
66
And smote his adversaries behind,[106]
[106] BackwardDr. God smote the Philistines most literally in posteriora (LXX., Vulg., Luther). Still Psa. 78:66 embraces all the victories gained by Israel in the time of Samuel, Saul and David, from 1 Samuel , 5 onwards and still laterDel.
the reproach of ages laid on them;
67
But rejected the tent of Joseph,
and of the tribe of Ephraim made not choice;
68
But chose the tribe of Judah,
the mountain of Zion which he loved;
69
And built like the heights his sanctuary, in[107]
[107] So some cod. (w. 2 ear. pr. edns., Sep., Syr., Vul.)Gn. M.T.: Like.
the earth founded it to the ages:
70
And made choice of David his servant,
and took him from the folds of the sheep;
71
From after suckling ewes brought him in,
to be shepherd over Jacob his people,
and over Israel his inheritance;
72
And he tended them according to the blamelessness[108] of his heart,
[108] Or: devotion. singleness, (ml.) wholeness.
and with the discernment of his hands he guided them,
(Nm.)
PARAPHRASE
Psalms 78
O my people, listen to my teaching. Open your ears to what I am saying.
2, 3 For I will show you lessons from our history, stories handed down to us from former generations.
4 I will reveal these truths to you so that you can describe these glorious deeds of Jehovah to your children, and tell them about the mighty miracles He did.
5 For He gave His laws to Israel, and commanded our fathers to teach them to their children.
6 So that they in turn could teach their children too. Thus His laws pass down from generation to generation.
7 In this way each generation has been able to obey His laws and to set its hope anew on God and not forget His glorious miracles.
8 Thus they did not need to be as their fathers werestubborn, rebellious, unfaithful, refusing to give their hearts to God.
9 The people of Ephraim, though fully armed, were defeated in battle.
10 Because they didnt obey His laws. They refused to follow His ways.
11, 12 And they forgot about the wonderful miracles God had done for them, and for their fathers back in Egypt.
13 For He divided the sea before them and led them through! The water stood banked up along both sides of them!
14 In the daytime He led them by a cloud, and at night by a pillar of fire.
15 He split open the rocks in the wilderness to give them plenty of water, as though gushing from a spring.
16 Streams poured from the rock, flowing like a river!
17 Yet they kept on with their rebellion, sinning against God who is above all gods.
18 They murmured and complained, demanding other food than God was giving them.
19, 20 They even spoke against God Himself. Why cant He give us decent food as well as water? they grumbled.
21 Jehovah heard them and was angry; the fire of His wrath burned against Israel,
22 Because they didnt believe in God or trust in Him to care for them.
23 Even though He commanded the skies to openHe opened the windows of heaven
24 And rained down manna for their food. He gave them bread from heaven!
25 They ate angels food! He gave them all that they could hold.
26 And He led forth the east wind and guided the south wind by His mighty power.
27 He rained down birds as thick as dust, clouds of them like sands along the shore!
28 He caused the birds to fall to the ground among the tents!
29 The people ate their fill. He gave them what they asked for.
30 But they had hardly finished eating, and the meat was yet in their mouths,
31 When the anger of the Lord rose against them and killed the finest of Israels young men.
32 Yet even so the people kept on sinning and refused to believe in miracles.
33 So He cut their lives short and gave them years of terror and disaster.
34 Then at last, when He had ruined them, they walked awhile behind Him; how earnestly they turned around and followed Him!
35 Then they remembered that God was their Rockthat their Savior was the God above all gods.
36 But it was only with their words they followed Him, not with their hearts;
37 Their hearts were far away. They did not keep their promises.
38 Yet He was merciful and forgave their sins and didnt destroy them all. Many and many a time He held back His anger.
39 For He remembered that they were merely mortal men, gone in a moment like a breath of wind.
40 Oh, how often they rebelled against Him in those desert years and grieved His heart.
41 Again and again they turned away and tempted God to kill them, and limited the Holy One of Israel from giving them His blessings.
42 They forgot His power and love, and how He had rescued them from their enemies;
43 They forgot the plagues He sent upon the Egyptians in Tanis[109]
[109] Literally, the plains of Zoan.
44 How He turned their rivers into blood, so that no one could drink;
45 And how He sent vast swarms of flies to fill the land, and how the frogs had covered all of Egypt!
46 He gave their crops to caterpillars. Their harvest was consumed by locusts.
47 He destroyed their grapevines and their sycamores with hail.
48 Their cattle died in the fields, mortally wounded by ice-balls from heaven. Their sheep were killed by lightning.
49 He loosed on them the fierceness of His anger, sending sorrow and trouble. He dispatched against them a band of destroying angels.
50 He gave free course to His anger and did not spare the Egyptians lives, but handed them over to plagues and sickness.
51 Then He killed the eldest son[110] in each Egyptian familyhe who was the beginning of its strength and joy.
[110] Literally, all the first-born.
52 But He led forth His own people like a flock, guiding them safely through the wilderness.
53 He kept them safe, so they were not afraid. But the Sea closed in upon their enemies and overwhelmed them.
54 He brought them to the border of His land of blessing, to this land of hills He made for them.
55 He drove out the nations occupying the land, and gave each tribe of Israel its apportioned place as its home.
56 Yet though He did all this for them, they still rebelled against the God above all gods, and refused to follow His commands.
57 They turned back from entering the Promised Land and disobeyed as their fathers had. Like a crooked arrow, they missed the target of Gods will.
58 They made Him angry by erecting idols and altars to other gods.
59 When God saw their deeds, His wrath was strong and He despised His people.
60 Then He abandoned His tabernacle at Shiloh, where He had lived among mankind,
61 And allowed His ark to be captured; He surrendered His glory into enemy hands.
62 He caused His people to be butchered because His anger was intense.
63 Their young men were killed by fire and their girls died before they were old enough to sing their wedding songs.
64 The priests were slaughtered and their widows died before they could even begin their lament.
65 Then the Lord rose up as though awakening from sleep, and like a mighty man aroused by wine
66 He routed His enemies and drove them back and sent them to eternal shame.
67 But He rejected Josephs family, the tribe of Ephraim,
68 And chose the tribe of Judahand Mount Zion which He loved.
69 There He built His towering temple, solid and enduring as the heavens and the earth.
70 He chose His servant David, taking him from feeding sheep,
71, 72 And from following the ewes and lambs; God presented David to His people as their shepherd and he cared for them with a true heart and skillful hands.
EXPOSITION
To judge aright of the design of this psalm, it is important to notice both what it includes and what it omits; as well as to observe the special adaptation of its several parts to secure its main purpose. The psalm was most probably composed to promote the efforts of the Good King Hezekiah to secure the reunion of the Twelve Tribes. As Thrupp has well said, the king himself sought to bring the Northerners to worship at Jerusalem, modestly saying nothing of himself as their rightful monarch (2Ch. 30:6; 2Ch. 30:9). The psalmist goes further: claiming not only the Divine preference of Judah over Ephraim (the leading tribe of the north), and of Jerusalem over Shiloh (the first resting-place of the ark); but of David as the appointed Shepherd-King over all Israel.
It is observable that, though the psalmist goes back to the time of Moses, he comes no further forward than to the time of the Judges: an excellent stroke of policy, since the period thus spanned was abundantly sufficient to afford the historical parallels of which he desired to make use, while he could nevertheless avoid irritating references to later events, of which the Northerners had no need to be reminded. Again, the omission of Saul and Solomon on either side of Davidto whom so much prominence is given at the close of the psalmjustifies itself in each case as a wise omission: of Saul, because the kingship was taken from him and his heirs, and because the opposition which had for a time lingered in the tribe of Benjamin (the tribe of Saul) against the Davidic Royalty had now died away; and of Solomon, because any allusion to him might have revived inconvenient memories of those oppressions of his which clearly paved the way for the great disruption. It was enough, for the end in view, to set David high on the pedestal of Divine approval and appointment: all hearers of the psalm could in a moment pass from David to Davids loyal and worthy son, Hezekiahand that was enough. But though Solomon is not named, yet the Temple he built is brought into prominence: thus supporting the invitation to renewed worship therein a shrine so magnificent and to all appearance so abiding.
Then if we pass on to notice the manner in which the assumed design of the psalm is sought to be obtained, we shall be able to detect many tokens of exquisite adaptation. Not only is there, in the psalm, all the winsomeness of poetic form and beauty; but a skilful appeal is at once made to the patriotic sentiment which loves to hear the story of ones ancestors, especially as entwined around the formation of a unique nationality; which appeal is made the more telling when the poet avows that he is about to bring forth from the venerated past problems of present-day application.
It is true that the psalmists serious purpose compels him to lodge a grave complaint against one of the most powerful of the Northern Tribesthat of Ephraim; but both the way in which he leads up to this complaint and the terms in which he expresses it, are well fitted to secure for it attention. He breathes not a word against any single tribe, until he has first made against the nations ancestors as a body an indictment expressed in the startling terms in which parents were authorized by Moses to bring their refractory sons as rebellious and insulting before the elders of their city for condign punishment in the event of continued obstinacy. Then, although he does level his charge against the tribe of Ephraim thus early in the psalm (Psa. 78:9-11),without which specification it is not easy to see how he could have quickened the apprehension of the Ephraimites to see their own likeness in the mirror which he was about to hold up to their gaze,yet it is not difficult to detect in his allusion to their proficiency with the bow, a compliment, and a reminiscence of their father Joseph which were not likely to be lost upon them (Gen. 49:23-24). If their how was no longer abiding in strength, was that not due to moral defection? If they had turned in the day of battle (which, in the absence of specification, one may perhaps refer broadly to the day of entrance into the land under Joshua, followed by sinful compromise with idolatry), were they not the more chargeable with blame by reason of their high national aspirations?
There is no need here to dwell in detail on the historical reminiscences to which attention has been called by our Analysis. The one obvious thing to do, if we would use the mirror of history to profit, or at least perceive how the Northerners might be expected so to use it,is to go back to the prelude and fetch up therefrom the significant term problems (Psa. 78:2) as applied to the history here in Part III. recited. In what way does this application of the word problems to the history furnish a suitable appeal to the Ten Tribes? This has already been suggested by the aforesaid Analysis. High above the limitations of Time and Place there sufficiently alluded to, stands the great question of the Freedom of Divine Action. Let us assumeas we reasonably maythat, at the time this psalm is composed and sent forth on its mission, the North has been overrun by Assyria, and that Samaria is already in siege, or if we would make the picture still blacker, that that city has already capitulated,how and where do the problems find application? Look back over those historical details with this especial feature in view: How did God act in those sinful and perilous times of old? and note especially this: That the Divine action is various: always doubtless holy, always right; yet, in its springs, far above, out of our sight; in its activities and modifications, many a time taking us by surprise. Sometimes he is angry, and yet grants the blessing; sometimes his rising displeasure is checkedhe will not stir up all his wrath; sometimes, pent-up wrath suddenly breaks forth as if to bring up arrears of displeasure, and make a clean sweep of the rebels whose insults can no longer be endured. Behind all these adjustments and adaptations, lies the great primal fact of Divine Redemption out of Egypt; and high above all is descried the Divine fountain-head of compassion and the Divine remembrance of human frailty. This, God never forgets. So that, as applied to Ephraim, the lesson briefly is this: It is yet problematical how Jehovah may deal with you: he may smite and yet spare; may carry away and yet bring back. Do not despair: Jehovah of old brought out of Egypt; and even now he can deliver from Assyria. Do not presume: beware of pent-up wrath; do not provoke once too often. Humble yourselves AND RETURN (2Ch. 30:6; 2Ch. 30:9). And, in your thoughts of return, forget not, that some forfeited honours may never be restored, some past provisions may never be renewed. Your leadership in Israel has been forfeited for ever. Shiloh has been abandoned for ever. You have lost the ark, and to you it may never return. The Shepherd of Israel may be now leading his flock to fresh pastures. But this brings us up to Part IV., on which a few words will suffice.
If we wisely avoid resenting the anthropomorphism which likens Jehovah to a waking hero, and honestly endeavour to enter into the spirit of the teaching thereby conveyed, we shall not fail to perceive the new tone which now makes itself manifest. We have done with problems, so far as the poetic development of them is concerned; and are now brought face to face with factsfacts calculated to urge on a settlement of the great practical problem of the then immediate future: to return or not to return. It was time that the old enemies, the Philistines, were decisively dealt with; and so reproach was cast upon them when they were ignominiously smitten before the very ark they had taken captive; and later on (as we may supply) when they were finally subjugated at the hands of a shepherd stripling that reproach has been made notorious and age-abiding. But it was also time that the historic claims of Joseph and his son Ephraim were disposed of for ever by the choice of Judah, by the erection of the temple in Jerusalem, and by the selection of David as King for all Israel; and so the psalm comes to a powerful conclusion. It was left to silence, and other psalms, and other agencies, to do the rest.
QUESTIONS FOR DISCUSSION
1.
Graham Scroggie has well observed: Some think it was written in Davids reign, or early in Solomons, because the record does not go further than David (7072). Others think it was written after the disruption of the Tribes, because of the references to Ephraim and Shiloh. (9, 67, 60). Others, again, place the Psalm in the time of Hezekiah and Isaiah. What is Rotherhams preference? Why? How supported?
2.
Why not go any further forward in the history than the time of the Judges?
3.
Why is Saul and Solomon omitted?
4.
How is patriotic sentiment appealed to? For what purpose?
5.
Ephraim is both rebuked and complimented at the same timeexplain.
6.
This psalm teaches that the action of God is conditioned on the conduct of men; that the divine promises were not, and are not, inalienable gifts to either Israel or the church, but that His blessings are granted to those who willingly cooperate with God in His moral government of the world. (Scroggie) Give examples of this truth and discuss.
7.
Notice the words describing Israels reaction to Gods law: (1) stubborn, (2) rebellious, (3) forgetful, (4) not steadfast, (5) rebelled, (6) tempted, (7) spoke against. Give the seven responses of God to these seven attitudes of Israel.
8.
Discuss this provocative thought: There is an immorality of forgetfulness.
Fuente: College Press Bible Study Textbook Series
(1) For the formal opening see Psa. 49:1, Note.
My people.An expression pointing to a position of weight and authority.
My law.Here, rather instruction, or doctrine.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Psalms 78
Introduction – In Psalms 78 there is a clear contrast between a holy, sovereign God verses weak, mortal man, a theme that is carried throughout the Holy Bible. This psalm is similar to the opening passages of Roman (chapters 1-3), regarding man’s fallen state and God’s divine power.
Psa 78:1-2 Scripture Reference – Note a similar passage in Psa 49:1-4.
Psa 49:1-4, (To the chief Musician, A Psalm for the sons of Korah.) “Hear this, all ye people; give ear, all ye inhabitants of the world: Both low and high, rich and poor, together. My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding. I will incline mine ear to a parable: I will open my dark saying upon the harp.”
Psa 78:1 (Maschil of Asaph.) Give ear, O my people, to my law: incline your ears to the words of my mouth.
Psa 78:1
Most modern translations do as the KJV and transliterate this Hebrew word as “maschil,” thus avoiding the possibility of a mistranslation. The LXX reads “for instruction.” YLT reads “An Instruction.” Although some of these psalms are didactic in nature, scholars do not feel that all fit this category. The ISBE says, “Briggs suggests ‘a meditation,’ Thirtle and others ‘a psalm of instruction,’ Kirkpatrick ‘a cunning psalm.’” [87]
[87] John Richard Sampey, “Psalms,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
Psa 78:2 I will open my mouth in a parable: I will utter dark sayings of old:
Psa 78:2
Psa 78:2 Comments – Matthew quoted Psa 78:2 in order to explain why Jesus taught in parables (Mat 13:34-35).
Mat 13:34-35, “All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.
Psa 78:34 When he slew them, then they sought him: and they returned and enquired early after God.
Psa 78:34
Psa 78:41 Yea, they turned back and tempted God, and limited the Holy One of Israel.
Psa 78:41
Psa 78:41 Comments – The book of Judges exposes man’s weakness in following the Lord. Israel backslid, cried out to God, and He delivered them. They repented, served Him, backslid again, and He judged them. This cycle is repeated throughout the book of Judges.
Psa 78:45 He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them.
Psa 78:45
Psa 78:46 He gave also their increase unto the caterpiller, and their labour unto the locust.
Psa 78:51 Psa 78:51
Gen 10:6, “And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.”
Psa 78:60 So that he forsook the tabernacle of Shiloh, the tent which he placed among men;
Psa 78:60
Fuente: Everett’s Study Notes on the Holy Scriptures
A Review of Israel’s History as a Source of Consolation.
The Introduction
v. 1. Give ear, O my people, to my law, v. 2. I will open my mouth in a parable, v. 3. which we, v. 4. We will not hide them from their children, v. 5. For He established a testimony in Jacob, v. 6. that the generation to come might know them, even the children which should be born; who should arise and, v. 7. that they might set their hope in God, v. 8. and might not be as their fathers, v. 9. The children of Ephraim, being armed and carrying bows, v. 10. They kept not the covenant of God, v. 11. and forgat His works and His wonders that He had showed them,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
This, the first of the “historical psalms,” though assigned by the rationalistic school (De Wette, Ewald, Koster, Hitzig) to a period subsequent to the Captivity, is generally allowed by more sober critics (Hengstenberg, Kay, Wordsworth, Canon Cook, Professor Alexander) to belong to the Davidical agei.e. either to the reign of David or to that of Solomon. The abrupt conclusion when David’s time is reached indicates that the writer cannot carry the lessons of history any further. The way in which David is spoken of (Psa 78:72), and the (apparent) mention of the temple in Psa 78:69, indicate that Solomon’s reign was begun, and make “a few years after the accession of Solomon” the most probable date of the composition. There is thus no reason for rejecting the authorship of Asaph, which is asserted by the title.
The psalm is, as the title also declares, one of “instruction.” It seeks to keep the people faithful to David and his house, and to check their tendency to place themselves under the leadership of the tribe of Ephraim, by recalling the whole course of God’s dealings with Israel in the past, from the time of the sojourn in Egypt to the establishment of David’s kingdom. It also seeks to keep them faithful to God, by showing how all their past calamities and sufferings had arisen out of their unfaithfulness (Psa 78:8, Psa 78:10, Psa 78:22, Psa 78:32, Psa 78:37, etc.).
The psalm divides itself merely into a preface or introduction (Psa 78:1-8), and a continuous narrative (Psa 78:9-72).
Psa 78:1-8
The introduction calls special attention to the teaching that is about to be put forth, which it declares to be traditional (Psa 78:3), and, further, to be the sort of instruction which God had especially commanded to be given to his people by their teachers (Psa 78:5, Psa 78:6) for their edification (Psa 78:7, Psa 78:8).
Psa 78:1
Give ear, O my people, to my law; rather, to my teaching. Hat-torahtorah with the articleis “the Law;” but torah alone is any teaching or instruction. Incline your ears to the words of my mouth. Dr. Kay regards the words of Psa 78:1 as “God’s own words,”
(1) on account of the expression, “O my people;” and
(2) on account of “my Law.” But “my people” is not inappropriate in the mouth of a psalmist, and occurs in Psa 59:11 and Psa 144:2. It “indicates the love in which the effort of the psalmist originated” (Hengstenberg). And “law,” as already observed, is not the proper, or at any rate not the only, meaning of torah.
Psa 78:2
I will open my mouth in a parable. The facts of Israelitish history. are the “parable,” the inner meaning of which it is for the intelligent to grasp. They are . I will utter dark sayings of old (comp. Pro 1:6). Khidoth () are properly “riddles” (see Jdg 14:12). Here the idea is that God’s dealings with his people had been “riddles,” whereto the psalmist would give the clue (comp. Psa 78:21, Psa 78:22, Psa 78:33, Psa 78:56-59, etc.).
Psa 78:3
Which we have heard and known, and our fathers have told us; or, “recounted to us” (Kay). The facts of their past history had been handed down orally from father to son among the Israelites, not simply learnt from their sacred writings. So the facts of Christianity have reached us, not merely through the New Testament, but also by the teaching of the Church.
Psa 78:4
We will not hide them from their children. They shall still be handed down in the same way. We of this generation will still continue the practice of handing down, by word of mouth, to the next generation, how God has dealt with Israel. Asaph’s psalms were written, it must be remembered, to be recited in the services of the sanctuary. Showing to the generation to come the praises of the Lord; i.e. the actions for which he deserves praise. And his strength, and his wonderful works that he hath done (comp. Psa 78:12-16, and Psa 78:23-55).
Psa 78:5
For he established a testimony in Jacob, and appointed a law in Israel. The “testimony” and the “law” are the whole series of commands given by God to his people, beginning with the directions concerning circumcision in Genesis (Gen 17:10-14), and terminating with the last precept in Deuteronomy (Deu 32:46). They may include also the teachings of God through history. These he commanded our fathers, that they should make them known to their children (see Exo 12:26, Exo 12:27; Exo 13:8, Exo 13:14, Exo 13:15; Deu 4:9; Deu 6:7; Deu 11:19; Deu 32:46, etc.).
Psa 78:6
That the generation to come might know them. “The generation to come” is the next generation, that immediately following those to whom the command was directly given. Even the children which should be born. Their actual sons and daughters. Who should arise and declare them to their children. The first generation were to hand the knowledge on to the second, the second to the third, and so on. This is the way in which the hulk of human knowledge actually passes on. Not much is learnt from books without a teacher (see Act 8:31).
Psa 78:7
That they might set their hope in God. Instruction in God’s Law, and in his treatment of their forefathers, would naturally tend to make the Israelites “set their hope in God,” who in the past had done so much for them. And not forget the works of God. They could not well forget, it’ they were perpetually reminded of them. But keep his commandments. If they bore God’s worksi.e. his many merciesin mind, they would be the more disposed to obedience.
Psa 78:8
And might not be as their fathers, a stubborn and rebellious generation (comp. Deu 21:18, Deu 21:20, for the combination of the two words). The “stubbornness” of Israel is noted in Deu 9:27; Jdg 2:19; and frequently by Jeremiah (Jer 3:17; Jer 7:24; Jer 9:14; Jer 11:8, etc.); their “rebelliousness” in Deu 9:7, Deu 9:24; Isa 30:1, Isa 30:9; Isa 65:2; Jer 5:23; Eze 2:3-8; Eze 3:9, Eze 3:26, Eze 3:27; Eze 12:2, Eze 12:3, etc. (compare also for the idea 2Ki 17:14-17; 2Ch 36:14-16; Ezr 9:6, Ezr 9:7; Neh 1:6, Neh 1:7; Dan 9:5-11; and Act 7:51, “Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost; as your fathers did, so do ye”). A generation that set not their heart aright; literally, that prepared not their heartdid not make it ready to receive Divine influences (see 1Sa 7:3; Job 11:13; 2Ch 20:33). And whose spirit was not steadfast with God. It was not that Israel was wholly without religious feeling, but the feeling was fickle, unsteadfast, never to be depended on (comp. Exo 32:1-6; Num 16:41, Num 16:42; Jdg 2:17, etc.).
Psa 78:9-72
The historical portion of the psalm now follows. It commences with some general remarks on the transgressions of Ephraim, i.e. of Israel while under the guidance of Ephraimfrom Joshua to Samuel (verses 9-11). It then proceeds to details, and sketches the Israelite history. from the deliverance out of Egypt to the establishment of David’s kingdom (verses 12-72).
Psa 78:9
The children of Ephraim (comp. Psa 78:67). Ephraim was the leading tribe, from the appointment of Joshua to succeed Moses until the establishment of Saul as king. Hence the tabernacle was set up within the territory of Ephraim (Jos 18:1). The importance of Ephraim appears in Jdg 3:27; Jdg 7:24; Jdg 8:1, Jdg 8:2; Jdg 10:9; Jdg 12:1-6. Being armed, and carrying bows. There is no “and” in the original. “Carrying bows” is exegetical of “being armed”. Turned back in the day of battle. The allusion is not to any one particular occasion, but to the ill success of Israel under the leadership of Ephraim during the whole period of the Judges (see Jdg 2:14; Jdg 3:8, Jdg 3:13, Jdg 3:31; Jdg 4:2; Jdg 6:1; Jdg 10:7, Jdg 10:12, etc.).
Psa 78:10
They kept not the covenant of God (comp. Deu 29:25; Deu 31:20; 1Ki 19:10, 1Ki 19:14, etc.). And refused to walk in his law (see Jdg 2:11-13; Jdg 8:33; Jdg 10:10).
Psa 78:11
And forgat his works (see Psa 78:42), and his wonders that he had showed them (see Psa 78:12-15, Psa 78:24-28, Psa 78:43-53).
Psa 78:12
Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan. The miracles of Egypt are, perhaps, the most striking series in Jewish history. A more particular account of them is given below (Psa 78:44-53). They were wrought “in the field of Zoan,” i.e. in the rich flat tract east and south of the city of Zoan, the Greek Tanis, now San. This fact could not have been gathered from Exodus, but must have come to the writer from the tradition of which he speaks in verse 3.
Psa 78:13
He divided the sea, and caused them to pass through (see Exo 14:21, Exo 14:22). And he made the waters to stand as an heap. The expression is taken from the Song of Moses (Exo 15:8). It must be understood poetically.
Psa 78:14
In the daytime also he led them with a cloud. The “pillar of the cloud” is, of course, intended (see Exo 13:21, Exo 13:22; Exo 14:19, Exo 14:24; Exo 40:38; Num 9:15; Num 10:34; Num 14:14; Deu 1:33). And all the night with a light of fire. The “pillar of fire” (Exo 13:21; Exo 40:38; Num 9:16, etc.).
Psa 78:15, Psa 78:16
He clave the rocks in the wilderness; rather, he clave rocks. The word has no article. The reference is probably to both Exo 17:6 and Num 20:8-11. And gave them drink as out of the great depths; rather, “and gave them drink abundantly, as out of the depths” (so Cheyne and the Revised Version). On the abundance of the water, see Num 20:11, and compare the next verse: He brought streams also out of the rock, and caused waters to run down like rivers.
Psa 78:17
And they sinned yet more against him by provoking the Most High in the wilderness. The two provocations of a demand for bread (Exo 16:3) and a demand for flesh (Num 11:4) are joined together in the present passage, as the two occasions of giving water are in Psa 78:15, Psa 78:16. Only the second of these two provocations was subsequent to the (first) giving of water; but the psalmist does not allow himself to be bound by considerations of strict chronological accuracy. He is a poet, and not an historian; though at present he is treating of history.
Psa 78:18
And they tempted God in their heart by asking meat for their lust; rather, by asking food (Kay, Cheyne, Alexander). The term used () is wide enough to include both bread () and flesh (). “For their lust” (literally, “for their soul”) means for the gratification of their carnal appetites (comp. Exo 16:3; Num 11:5).
Psa 78:19
Yea, they spake against God; they said, Can God furnish a table in the wilderness? (see Num 11:4). But the psalmist either feels himself at liberty to expand the account given in the Pentateuch, or has a further knowledge of the real feelings of the people, which has come to him by tradition (compare the comment on Psa 78:12).
Psa 78:20
Behold, he smote the rock, that the waters gushed out, and the streams (literally, the torrent courses) overflowed; can he give bread also? can he provide flesh for his people? These were probably the people’s thoughts rather than their words. An “evil heart of unbelief” underlay their clamours and their murmurings. They doubted God’s power to relieve their wants, notwithstanding all the proofs that they had had of his omnipotence.
Psa 78:21
Therefore the Lord heard this. Though these might be unspoken thoughts, yet God would “hear” them, i.e. be aware of them; for “he knoweth the very secrets of the heart.” And was wroth (comp. Psa 78:59, Psa 78:62; Deu 3:26). So a fire was kindled against Jacob. Not a material fire, as in Le Psa 10:2; Num 11:1-3; and Num 16:35; but the fire of God’s displeasure. And anger also came up against Israel (comp. Num 16:30, Num 16:31; Num 11:33).
Psa 78:22
Because they believed not in God, and trusted not in his salvation. They trusted neither in God’s power nor in his love; they neither believed that he would nor that he could save them.
Psa 78:23
Though he had commanded the clouds from above; rather, and he commanded (Hengstenberg, Cheyne, Revised Version). The command was subsequent, not previous, to the want of faith (see Num 11:4-31). And opened the doors of heaven (comp. Gen 7:11, “The windows of heaven were opened”). The expressions are, of course, poetical (see also 2Ki 7:2).
Psa 78:24
And had rained down manna upon them to eat, and had given them; rather, and rained down manna to eat, and gave them (comp. Exo 16:13, Exo 16:14). Of the corn of heaven (comp. Exo 16:4; Psa 105:40; Joh 6:6, Joh 6:7).
Psa 78:25
Man did eat angels’ food; literally, bread of the mighty ones, by which the LXX. and most commentators understand “angels” to be meant. “Angels’ food” may mean either the actual food on which angels subsist, or food supplied by the ministration of angels, and derived from their dwelling place. It cannot be laid down dogmatically that angels require no food. He sent them meat to the full (comp. Exo 16:3, where the Israelites contrast with their wretched life in the wilderness their life in Egypt, where they “did eat bread to the full“).
Psa 78:26
He caused an east wind to blow in the heaven: and by his power he brought in the south wind. Here, again, tradition seems to speak. The narrative in the Pentateuch has only, “There went forth a wind from the Lord” (Num 11:1-35 :81).
Psa 78:27
He rained flesh also upon them. With the expression, “rained flesh,” comp. Exo 16:4, “Behold, I will rain bread from heaven;” and see also Gen 19:24 and Exo 9:23. As dust; i.e. “as thick as dust” (Prayer book Version). The quails lay “as it were two cubits high” for the distance of a day’s journey round about each encampment (see Num 11:31). And feathered fowls like as the sand of the sea. The commonest image of multiplicity (Gen 22:17; Deu 33:19; Jos 11:4; Jdg 7:12, etc.).
Psa 78:28
And he let it fall in the midst of their camp. The quails “covered the camp” (Exo 16:13). Round about their habitations. They extended also round it on every side (Num 11:31).
Psa 78:29
So they did eat, and were well filled; i.e. sated (comp. Num 11:19, Num 11:20). For he gave them their own desire; or, their own lustthat they lusted after (Revised Version).
Psa 78:30
They were not estranged from their lust; i.e. their lust was not yet satiatedthey were still indulging it. The meat was yet in their mouths, still undergoing mastication, when
Psa 78:31
The wrath of God came upon them, and slew the fattest of them (comp. Num 11:33, “While the flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague”). By “the fattest of them,” we are to understand the strongest and healthiest. And smote down the chosen men of Israel; rather, the young men, as in the margin, “the ripened youths” (Cheyne). Here, again, the author adds touches which he has not obtained from the Pentateuch.
Psa 78:32
For all this they sinned still. Neither gratitude for favours received (Psa 78:13-17), nor alarm at punishments inflicted (Psa 78:31), had any effect on the stiff-necked people; despite of both, they “sinned still” (comp. Psa 78:40, Psa 78:41, Psa 78:56-58). And believed not for his wondrous works. Unbelief was at the root of their contumacy. They could not deny God’s mighty works in the past, but they did not accept them as any evidence of his power to do other mighty works in the future (see Psa 78:20).
Psa 78:33
Therefore their days did he consume in vanity, and their years in trouble. Their faithlessness was punished by their forty years of vain and purposeless wandering in the wilderness, and by the “troubles” that befell them there.
Psa 78:34
When he slew them, then they sought him (comp. Exo 32:28, Exo 32:35; Exo 33:4, Exo 33:10; Num 11:33; Num 16:48, Num 16:49, etc.). The repentance is not always noticed in the Mosaic narrative, being, as it was, short-lived, if not even feigned (Psa 78:36). But, no doubt, after each outpouring of the Divine vengeance, there was at least some show of repentance, as noted in Exo 33:4. And they returnedi.e. turned back from their evil coursesand inquired early after God; rather, earnestly (Cheyne, Canon Cook).
Psa 78:35
And they remembered that God was their Rock; i.e. their strength and stay. The expression is first used of God in Deu 32:4. And the high God their Redeemer (comp. Psa 19:14; Psa 74:2).
Psa 78:36
Nevertheless they did flatter him with their mouth. The Revised Version is simpler and better, But they flattered him with their mouth. All that they said or did when alarmed by some judgment of God’s was a mere pretencean attempt to “flatter” and cozen God, and so win his favour. And they lied unto him with their tongues. They offered him a lip service, which was a “lie,” a mere semblance of real religion.
Psa 78:37
For their heart was not right with him. It is the worship of the heart alone which God values (see Deu 10:12; Pro 3:1; Pro 23:26, etc.). If the heart be not “right with God,” our worship is an offence to him. Neither were they steadfast in his covenant (comp. Psa 78:8).
Psa 78:38
But he, being full of compassion, forgave their iniquity. (On God’s compassion, see Exo 34:6, Exo 34:7; Num 14:18; Psa 103:8; Psa 145:8.) And destroyed them not. The allusion is to such occasions as are noted in Exo 32:10-14; Num 14:12-20; Num 16:21, Num 16:45-50, when God was on the point of destroying the whole people, but relented at the intercession of Moses. Yea, many a time turned he his anger away, and did not stir up all his wrath (comp. Jdg 2:11-16; Jdg 3:8, Jdg 3:9; Jdg 4:2, Jdg 4:15; Jdg 6:1-8, etc.).
Psa 78:39
For he remembered that they were but flesh (comp. Gen 6:3). Flesh is weak, erring, frail”in us, that is, in our flesh, dwelleth no good thing” (Rom 7:17)God, therefore, who had made them “flesh,” had compassion on their weakness. A wind that passeth away, and cometh not again (comp. Job 7:7). Man is a mere passing breathas light, as fleeting, as transitory”a vapour that appeareth for a little while, and then vanisheth away” (Jas 4:14).
Psa 78:40
How oft did they provoke him in the wilderness, and grieve him in the desert! (comp. Deu 31:27; Deu 32:15-18; Act 7:30-43, etc.). That God is “grieved” at man’s sins appears, not only from this passage, but also from Gen 6:6; Psa 95:10; Eph 4:30; Heb 3:17.
Psa 78:41
Yea, they turned back and tempted God; rather, again and again they tempted God (Hengstenberg, Kay, Cheyne); see Exo 17:2, Exo 17:7; Deu 6:16. And limited the Holy One of Israel (comp. Num 34:7, Num 34:8). This may mean either “they set limits to his power in their own minds” (see Deu 6:20), or “they actually limited his power to help and succour them by their want of faith”. The other meanings suggested”disgraced” and” provoked”are less probable.
Psa 78:42
They remembered not his hand; i.e. “his doings” (comp. Psa 78:11, they “forgat his works”). Nor the day when he delivered them from the enemy. “The day” intended is probably that of the drowning of the Egyptians in the Red Sea (Exo 15:1-27 :28). In this the Egyptian signs culminated.
Psa 78:43
How he had wrought his signs in Egypt. The point just touched in Psa 78:12 is now taken up and expanded, with the object of showing to the Israelites of the writer’s day what cause they had for thankfulness to God in the past and for trust in him for the future. And his wonders in the field of Zoan. “The field of Zoan” (sochet Zoan) is said to be mentioned in an Egyptian inscription.
Psa 78:44
And had turned their rivers into blood (see Exo 7:19, Exo 7:20). “Their rivers” are the many branches of the Nile, some natural, some artificial (Herod; 2.17), by which Lower Egypt is traversed. And their floods; or, their streams; i.e. the smaller canals, which diffused the Nile water over the entire land. That they could not drink (see Exo 7:21).
Psa 78:45
He sent divers sorts of flies among them (see Exo 8:24). A particular sort of fly or beetle is meant, rather than many different sorts. Dr. Kay and Professor Cheyne suggest “dog flies”Canon Cook, the Blatta Orientalis. Which devoured them; i.e. “preyed upon them,” sucking out their life blood. And frogs, which destroyed them (see Exo 8:6). The poet, not being an historian, does not give the plagues in their chronological order, neither regards himself as bound to mention all of them. He omits the third, and reverses the order of the second and fourth.
Psa 78:46
He gave also their increase unto the caterpillar, and their labour unto the locust. Khasil (), here translated “caterpillar,” is probably either a particular kind of locust, or the locust in one of its stages. (On the plague of locusts in Egypt, see Exo 10:14, Exo 10:15.)
Psa 78:47
He destroyed their vines with hail (see Exo 9:23-25). Here, again, there is an inversion of the order in which the plagues came, since the plague of hail preceded that of the locusts. There is also an addition to the narrative of Exodus in the mention of “vines” (see also Psa 105:33), which may indicate a use of tradition. That vines were cultivated in Egypt is now generally acknowledged. And their sycamore trees with frost; or, with sleeta variant of the “hail” in the other hemistich.
Psa 78:48
He gave up their cattle also to the hall (comp. Exo 9:19-21, Exo 9:25). And their flocks to hot thunderbolts (see Exo 9:24, Exo 9:28, Exo 9:29, Exo 9:34). The “fire which ran along the ground” (Exo 9:23) must have been caused by electrified clouds of high tension; the highly charged drops of rain meeting the inductively charged earth, and sparking across when within striking distance. This is believed to accompany every thunderstorm, though generally invisible to the eye. When exceptionally severe, it would convey the idea of running fire, and would of course be very destructive of life. It is no wonder that most of the cattle which were left “in the field” died (Exo 9:21, Exo 9:25).
Psa 78:49
He cast upon them the fierceness of his anger, wrath, and indignation, and trouble. “The accumulation of terms signifying Divine wrath is designed to set forth the dreadful nature of this last judgment” (Hengstenberg)the death of the firstborn. By sending evil angels among them. Most modern critics regard this clause as in apposition with the preceding one, and consider the “wrath, indignation, and trouble” to be themselves the “evil angels” spoken of. Some, however, as Hengstenberg and Kay, interpret the passage of spiritual beingsnot, however, of spirits of evil, who are never said to be ministers of God’s wrath, but of good angels, who on this occasion were “ministers of woe.”
Psa 78:50
He made a way to his anger; literally, he levelled a way for his anger; i.e. made a smooth path for it (Cheyne). He spared not their soul from death; rather, held not back their soul. But gave their life over to the pestilence. This is, undoubtedly, the true meaning, and not “he gave their beasts over to the murrain.” Though no “pestilence” is expressly mentioned in Exo 12:1-51. as having caused the death of the firstborn, yet pestilence may assuredly have been the means employed.
Psa 78:51
And smote all the firstborn in Egypt (see Exo 12:29). The chief of their strength in the tabernacles of Ham; or, “the beginning (literally, firstfruits) of their strength” (comp. Gen 49:3). “The tabernacles of Ham” is a periphrasis for “Egypt”the Egyptians, according to the author of Genesis (Gen 10:6), being descendants of Ham (comp. Psa 105:23, Psa 105:27; Psa 6:1-10 :22). There are no sufficient grounds for connecting the name of Ham either with the Egyptian Kem, Kemithe native name for the countryor with Khem, one of the principal Egyptian goes. The literation is, no doubt, close in the latter case; but etymologists lay it down that close approximations are especially deceptive.
Psa 78:52
But made his own people to go forth like sheep (comp. Psa 77:20; Psa 95:7). And guided them in the wilderness like a flock. The guidance began from Succoth, and was effected by means of the pillar of the cloud and the pillar of fire (see Exo 13:20-22).
Psa 78:53
And he led them on safely, so that they feared not (comp. Exo 14:13-22). At Pi-hahiroth they “were sore afraid” (Exo 14:10), but after Moses had exhorted them (Psa 78:13), they showed no more signs of fear. But the sea overwhelmed their enemies (Exo 14:26-31; Exo 15:1, Exo 15:4, Exo 15:10).
Psa 78:54
And he brought them to the Border of his sanctuary. The “sanctuary” is here probably the Holy Land, as in Exo 15:17; or we may translate “his holy territory.” Even to this mountain. Mount Zion, on which the writer regards himself as standing while his words are chanted in the temple service. Which his right hand had purchased; or, had gotten, “had won.” God’s right hand won the whole land for his people.
Psa 78:55
He cast out the heathen also before them (comp. Exo 34:24; Deu 7:1; 1Ki 21:26 : Psa 44:2, etc.). “They get not the land in possession by their own sword, neither did their own arm save them; but God’s right hand, and his arm, and the light of his countenance” (Psa 44:3). And divided them an inheritance by line. The measuring line, which was employed in parcelling out territory, is intended (comp. Jer 31:39; Amo 7:17). Joshua’s division of the land among the tribes is specially pointed at. And made the tribes of Israel to dwell in their tents; i.e. in the tents of the heathenthe abodes of the Hivites, Hittites, Amorites, Porizzites, Girgashites, and Jebusites.
Psa 78:56
Yet they tempted and provoked the most high God (comp. above, Psa 78:17). The Israelites continued to “tempt and provoke God” after they had obtained possession of the Holy Land, and divided it among them (see Jdg 2:11-19; Jdg 3:12; Jdg 4:1; Jdg 6:1; Jdg 10:6-15; Jdg 13:1, etc.). And kept not his testimonies; or, his ordinances (Cheyne).
Psa 78:57
But turned back, and dealt unfaithfully like their fathers (comp. Psa 78:8, end the comment ad loc.). They were turned aside like a deceitful bow (comp. Hos 7:16). A “deceitful bow” is one that fails in the hour of need, either breaking, or losing its strength, or sending its arrows wide of the mark.
Psa 78:58
For they provoked him to anger with their high places. The “high place” worship was always displeasing to God. It was, no doubt, deeply tinged with idolatry. And moved him to jealousy with their graven images. In the time of the Judges, both graven and molten images were employed by the Israelites in a worship which they nevertheless regarded as the worship of Jehovah (see the history of Micah in Jdg 17:1-13 and Jdg 18:1-31; especially Jdg 17:4, Jdg 17:13, and Jdg 18:14, Jdg 18:17, Jdg 18:18, Jdg 18:31).
Psa 78:59
When God heard this, he was wroth (comp. above, Psa 78:21). And greatly abhorred Israel. Not Israel, as distinct from Judah, but Israel in the broadest sense, the entire nation, as in Psa 78:55.
Psa 78:60
So that he forsook the tabernacle of Shiloh. The “tabernacle of the congregation” was first set up under Joshua (Jos 18:1-28.) at Shiloh, a city of Ephraim, and here the national sanctuary continued throughout the period of the Judges (Jdg 18:31; Jdg 21:19; 1Sa 1:3, 1Sa 1:24; 1Sa 2:14; 1Sa 3:21; 1Sa 4:4, etc.). God was regarded as having “forsaken” this sanctuary, when he allowed the ark of the covenant, its chief treasure, to be taken (1Sa 4:11-22). Subsequently, but at what exact time is unknown, the tabernacle was removed from Shiloh to Nob (1Sa 21:1), and later on to Gibson (1Ki 3:4). The tent which he pitched among men.
Psa 78:61
And delivered his strength into captivity, and his glory into the enemy’s hand. God’s “strength” and “glory” is the ark of the covenant (compare the expression in 1Sa 4:21, 1Sa 4:22, “The glory is departed from Israel”). (For the capture and “captivity” of the ark, see 1Sa 4:17, and 1Sa 4:5; 1Sa 6:1-21.)
Psa 78:62
He gave his people over also unto the sword. Thirty thousand Israelites were slain in the battle in which the ark was captured (see 1Sa 4:10). And was wroth with his inheritance (comp. Psa 28:9; Psa 33:12; Psa 106:5, Psa 106:40).
Psa 78:63
The fire consumed their young men. The reference is not to such passages as Le Psa 10:2; Num 11:1; Num 16:35, where a literal fire seems to be spoken of, but rather to the fire of war (Num 21:28; Isa 26:11; Jer 48:45), or more generally to the fire of the Divine anger (Isa 10:16-18; Isa 47:14, etc.). And their maidens were not given to marriage; literally, were not praised in song; i.e. in the bridal song. The destruction of the young men, either in battle or in any other way, caused there to be more marriageable girls in Israel than there were husbands for (comp. Isa 4:1).
Psa 78:64
Their priests fell by the sword. As Hophni and Phinehas at the taking of the ark (1Sa 4:11), and, no doubt, many others on other occasions. And their widows made no lamentation. The solemn funeral dirge could not take place, since the bodies remained on the battlefield.
Psa 78:65
Then the Lord awaked as one out of sleep (comp. Psa 7:6; Psa 35:23; Psa 73:20). God is said to “awake,” when, after a time of inaction, he suddenly exerts his Almighty power, to the discomfiture of his enemies. That God never really slept was the profound conviction of the Israelites generally (see 2Ki 18:27; Psa 121:3, Psa 121:4). And like a mighty man that shouteth by reason of wine (comp. Zec 10:7; Isa 42:13).
Psa 78:66
And he smote his enemies in the hinder parts; rather, backward, so that they fled before him (comp. Psa 40:14; Psa 70:2, etc.). There is no allusion to 1Sa 5:6-12. The reference is rather to the many victories of Israel over the Philistines, which began under Samuel (1Sa 7:10), and continued under Saul and David. He put them to a perpetual reproach. Covered them, that is, with shame and disgrace. The shame culminated, perhaps, in David’s victory over Goliath (1Sa 17:40-51).
Psa 78:67
Moreover he refused the tabernacle of Joseph. The “tabernacle of Joseph” is the sanctuary at Shiloh, which was north of Bethel, and thus within the limits of the tribe of Ephraim. When a permanent site was to be assigned to the tabernacle and the ark, God did not choose for them the position of Shiloh, but that of Jerusalem. And chose not the tribe of Ephraim. Ephraim had enjoyed the pre-eminency from the time of the death of Moses (see the comment on Psa 78:9). By the course of events between Samuel’s death and the establishment of the kingdom of David, the pre-eminency had been transferred to Judah, according to the design of the Almighty from the first (see Gen 49:8-10).
Psa 78:68
But chose the tribe of Judah. The choice was made when David was, by God’s command, anointed to be king (1Sa 16:1-12). The Mount Zion which he loved (comp. Psa 87:2, “The Lord loveth the gates of Zion more than all the dwellings of Jacob”). God, no doubt, inspired David with the thought of fixing his residence in “the stronghold of Zion” (2Sa 5:9), and of bringing up the ark of the covenant into it (2Sa 6:12-17). The presence of the ark determined the selection of Jerusalem for the site of the temple.
Psa 78:69
And he built his sanctuary like high palaces; rather, like the heights. The “heights of heaven” (Job 11:8; Job 22:12) are probably meant. Like the earth which he hath established forever; i.e. lofty as heaven, stable and firmly fixed as earth. The ultimate fate of the sanctuary is mercifully hidden from the psalmist.
Psa 78:70
He chose David also his servant (see 1Sa 16:1, 1Sa 16:12). And took him from the sheepfolds.
Psa 78:71
From following the ewes great with young he brought him (comp. Isa 40:11). The Hebrew word translated “ewes great with young” really means “ewes that are giving suck.” This is the portion of the flock which needs the tenderest care. To feed Jacob his people, and Israel his inheritance (see 1Ch 11:2). As Peter, James, and John were called from their occupation of fishers to be “fishers of men” (Mat 4:19), so David was called from feeding sheep to feed God’s people.
Psa 78:72
So he fed them according to the integrity of his heart. On the whole, David performed his task of governing Israel faithfully. He had the direct testimony of God to that effect (see 1Ki 9:4). And he guided them by the skilfulness of his hands. David was not only an upright and faithful king, but also a “skilful” or prudent one. He built up his kingdom into an empire without suffering any serious disasters. Israel reached its acme of glory and prosperity under him, decline setting in under Solomon.
HOMILETICS
Psa 78:29
The heart’s desire gratified.
“He gave them their own desire.” Three days’ march from Sinai, at the first halting place, where the tabernacle was first pitched after quitting the plain at the foot of that holy mountain, the wandering Arabs of the desert might gaze on the saddest, most shameful waymarks of Israel’s pilgrimage towards the Land of Promise. A row of dreary mounds marked where thousands of plague-stricken corpses had been hastily buried by the terrified survivors. As the silver trumpets again sounded, and the mourning host, with thinned ranks, marched away from the ghastly spot, they named it “Kibroth-hattaavah””Graves of lust.” Many centuries afterwards the Holy Spirit in this psalm wrote this epitaph.
I. THE HISTORY is told in Num 11:1-35; with that terseness and graphic power which belong to Bible narratives. The grand characteristic of those narratives, however, is not their style, but thisthey let us see behind the scenes; they withdraw the veil and show us God’s guiding and controlling handin miracle, when miracles are needed, not otherwise; but no less in the ordinary course of nature and human affairs. Thus we are taught that when we cannot see behind the scenes, within the veil, the same hand is always there. This terrible episode in Israel’s history is one of the most signal illustrations of that profound mysterythe thwarting of God’s gracious designs by man’s sin and unbelief. “Design”not that absolute purpose which must stand, let who will gainsay, but, as in nature and providence, so in the spiritual realm, the lines along which God works; the manifest fitness of things; the blessed and useful results which would certainly come about if men were trustfully obedient. In this sense, the design with which God led Israel forth out of Egypt is clear as day (Isa 43:21). To form a nation, giving them the two main elements of civilizationorder and ideas: wise, righteous order; true, noble, fruitful ideas. And this, that they might beas they have been, spite of all their sin and failurethe religious leaders and teachers of mankind. They were a rough materialwith little, perhaps, beyond the patriarchal government of their chiefs of tribes and families, and the strict discipline to which their labour in Egypt inured them, to raise them above the “mixed multitude” of fugitives who joined them in their escape from bondage. Severe training was indispensable to mould them first into an army of hardy warriors, then into a nation of industrious, God-fearing, law-abiding free men. But had they bent to the hand that led them, listened to the voice that spoke to them, it would have been a gracious discipline. Their first lesson was the foundation truth of religionabsolute dependence on the power and providence of the Almighty Creator, “not far from every one of us” (Num 11:14 16, 23, 24). Then, at the foot of Mount Sinai, even the dullest, most unbelieving, ungodly heart was constrained to feel the actual presence of the living God; and national as well as personal life definitely hung on these two principlesobedience to God’s Law, and faith in God’s promise. Stained and maimed as is the history of God’s ancient people, through their incurable, insensate unbelief and rebellion, so faithfully confessed in their own Scriptures, it is yet the source, remote but real, of our own religious life today; supplies our most touching and stirring pictures and parables of the Christian’s life journey to the better land. What would it have been could they have risen to the height of God’s purpose, and, like Caleb, “followed the Lord wholly”? Three conclusions seem so plain that I do not well know how any candid mind can avoid them.
1. That such a historyso unlike anything elsewould never have been invented had it not been real.
2. That Hebrew writers would never have penned such a history of national apostasy, folly, and sin (of which this psalm is an epitome and specimen), unless divinely inspired.
3. The fact that what the Bible records as God’s promises have been fulfilled after the lapse of ages, spite of the unbelief and opposition of those to whom they were given, cannot rationally be accounted for except by the fact that they are in truth God’s word, which cannot be broken (Num 23:19).
II. SOME SPECIAL LESSONS FROM THIS PAGE OF ISRAEL‘S HISTORY.
1. God is able to give you your “own desire.“ Some hidden wish, perhaps, so bold, or selfish, or wrong, or out of all ordinary range of likelihood, you dare not breathe in human ear. Yet if God spoke to you as to Solomon (2Ch 1:7), that is what would leap to your lips. If God does not grant it, it will not be because he cannot. No need of miracle. “With God all things are possible.” Beware, therefore, how you pray!
2. God may (and sometimes does) grant our heart‘s desire, not approving, but in displeasure and punishment: happy for us if it be only for chastisement; not (as in the case of Israel) for destruction (Psa 106:15). Not arbitrarily. The body cannot be gorged, unbridled lust satiated, and at the same time the soul fed, the spiritual life nourished. Examples: love of wealth; amusement; success; ease. God and idols cannot both dwell in the soul’s sanctuary. Sin brings its own penalty.
3. Therefore God may refuse and withhold our heart‘s desire, not in anger, but in mercy and wisdom. The father will not give the stone, serpent, scorpion (Luk 11:11, Luk 11:12), even if the child asks for it.
4. The heart‘s desire is the test of character. What a man loves both shows what he is and moulds him. “As he thinketh in his heart, so is he” (Heb 4:12). The sinful desire, Christ teaches, is sin (Psa 19:12; 1Jn 1:8, 1Jn 1:9).
5. There are desires which we may be sure God will satisfy: the earnest of their own fulfilment (Psa 145:19; Isa 26:8).
Psa 78:34
Mercy remembered in wrath.
“When he slew them,” etc. Sin is not all wilfulness; it is also infirmityour calamity as well as our crime. Perhaps, otherwise, repentance and pardon would be impossible. God takes account of men’s weakness as well as of their guilt. He alone can hold the balance. This psalm lays a heavy indictment of disobedience, lust, and unbelief against God’s chosen people. Yet there is no more touching, beautiful description of Divine compassion than Psa 78:38, Psa 78:39. In wrath he remembers mercy. The punishment of sin is not only consistent with God’s mercy, it is an exercise of mercy; because both its effect and purpose are to bring men to acknowledge their sin and return to God. If it fail, hardening instead of softening, this is through impenitence and unbelief.
I. First lesson. EXPERIENCE SHOWS THAT TROUBLE LEADS MEN TO SEEK GOD WHEN NOTHING ELSE WILL. “When he slew them” (cf. Psa 119:67, Psa 119:71).
1. Trouble scourges conscience awake; brings sin to mind (1Ki 17:18). Joseph’s brethren carried their sin on their consciences unconfessed two and twenty years; covered the sore with opium plaster of silence, indifference, forgetfulness. But with Simeon bound before their eyes, accused of being spies, families at home gnawed with hunger, conscience woke (Gen 42:21, Gen 42:22). In many cases trouble actually springs from sin: conscience dull, indeed, if not touched! Of course, this does not apply to all troubles. No greater mistake than for Christians to torment themselves with the notion that every trial is punishment for some special sin. Probably the hardest trials in life arise from sins of others; e.g. good wife has bad husband, good husband bad wife, godly parents undutiful, vicious children; honest man deceived by those he trusts. Even carelessness, ignorance of others, may overwhelm brightest life with calamity; e.g. whole family swept away through poisoned milk or ill-laid drains. Yet, even so, the sufferer may hear a voice none else can hear. Very solemn, touching glimpse of inner working of conscience (Job 13:23-26).
2. Trouble breaks up the illusions of life. Life’s chariot wheels would drive heavily if we had no illusions. Hardly even young people would have courage to face the future if we saw things just as they are. A token man was meant for blissan heir of life, not deaththat trouble commonly seems so strange, joy so natural. Faith can lift above sorrow, but no experience (our own or others’) makes us at home with it. As misfortune tests a man’s friendsperhaps few out of many, and not those he counted onso when trouble singles us out, sets us apart on that beach of God’s school, we learn the difference between dreams and realities, pleasure and profit, show and substance. Well for you if then the anchor holds; great eternal realities emerge. Terrible if the surface breaks up, shadows dissolve, and no reality, no refuge, rest, certainty, remain! The lesson of Psa 46:1-11. is a hard one; but those who have learned it count it worth while: “God is our Refuge “(Psa 46:1-3).
3. In trouble men learn to pray. The sense of our weakness and dependence on God, and of his nearness and readiness to help, may slumber, like sense of sin; and need heavy blow to waken it. Even earnest Christian can hardly pray when all goes smoothly, as when the storm bursts. Jonah, no doubt, a man of prayer; but never prayed before as when weeds wrapt about his head (Jon 2:1-10.). Disciples (Mar 4:38). Even heathen sailors (Jon 1:6). The anchor of prayer which, perhaps, has swung idly through half the voyage of life, is let down then. (See Mrs. Browning’s ‘Cry of the Children.’) Let us correct our views of life. We are often amazedfaith is triedby the enormous mass of human sorrow and suffering, and that life is so unstably balanced on brink of death. How would it be if trouble banished, and life secure, healthful, joyous, for centuriesmen still being sinners? Would not God be more fearfully forgotten, sin regarded as a trifle, shows of life taken for substance, voice of prayer fall silent? World would become not better, but incalculably worse. In mercy, as well as judgment, man was shut out of Eden (Gen 3:22) lest immortality became a curse.
II. AS EXPERIENCE SHOWS THIS RESULT OF TROUBLE, GOD‘S WORD REVEALS THIS DESIGN OF TROUBLE. “Then they sought him.” God meant they should. What we have spoken of may be called the natural effect of trouble, if accepted as God’s chasteningto awaken conscience, dispel illusions, lead us to pray; not necessary resulttaken amiss, it may harden. “Natural result” is only another name for Divine purpose (except so far as sin has perverted our nature). But God’s Word gives far higher, more inward, view of lifea distinct Divine plan and purpose, at least forevery life yielded and trusted to God. No view of life so noble as this (Psa 138:8). Scripture abounds with illustrations: Abraham, Joseph, David, Saul of Tarsus. Exceptions? Yes, in this sense, that high place and conspicuous service are for the few. But, after all, chief aim in God’s training is character, not service; not what we are to do, but to be. Tens of thousands in lowliest walks God is training, as surely as Josephnot for high place here, but glory, honour, immortality. Now, if one thing is plain, it is that character is perfected by discipline. Gold needs the furnace (Heb 12:5). To go above all mere human examples. Our Saviour’s whole life was obedienceprayerfellowship with his Father. But see Heb 5:7-9; Heb 2:10; Joh 16:32. Those lessons, therefore, we have spoken of, do not belong merely to conversion, or early stages of Christian experience. Christian who has long rejoiced in forgiveness may need deepened sense of sin. If he has kept his head steady in prosperity, he may yet need the bracing air and cool twilight of adversity. Holiest Christian may be brought nearer to Godto the Saviour. It would be a narrow view to think all this exhausts the design of trouble. In the case of our blessed Lord we should not have dared to think of this end at all, if not so plainly taught. Main endsupreme purpose”to give his life a ransom.” He “bare our sins.” Even with us, his humble imperfect disciples, suffering is largely “vicarious”for the sake of others. Calls forth as nothing else could, sympathy, love, mutual help. Softens and enriches the soil of life. St. Paul (Col 1:24).
HOMILIES BY S. CONWAY
Psa 78:1-72
Whole psalm: Warnings against unbelief.
I. ITS PURPOSE.
1. To warn Ephraim; not to taunt and exult over him, but to warn. This psalm seems to belong to the period of the disruption. Ephraim, with the other northern tribes, had broken away from Judah and from the worship of God, and this psalm seems designed, by its recital of their old sins and the consequences thereof, to warn them against like sin in the future (cf. 2Ch 13:1-22.).
2. To warn Judah. If they had been greatly exalted of God, and by his presence amongst them were so still, let them take warning by Ephraim’s sin, that they fall not in like manner.
II. ITS CONTENTS.
1. After an exordium (Psa 78:1-4), in which he asks attention, and tells the manner of his speech, its source, and its intent;
2. He begins his history, telling of the covenant, and wherefore God had appointed it, and what a failure on Israel’s part it had been (Psa 78:5-8).
3. Then he gives the details of his story. He charges Ephraim as being most in fault; how they broke the covenant, refused God’s Law, and forgot his worksthe wonders of the Exodus and of the wilderness, the pillar of fire, and the water out of the rock; how they tempted God in spite of all, and taunted him with their unbelief as to his power to provide them bread.
4. Then the psalm recites how God was wroth with them, and gave them the flesh they lusted after, but the plague along with it, letting them eat of the fruit of their own ways (Psa 78:31).
5. Next he tells of their miserable repentance (Psa 78:34-36), and how oft, nevertheless, God forgave them (Psa 78:38, Psa 78:39).
6. Then from Psa 78:42-58 there is a further recital of God‘s favour, and their ingratitude and disobedience. Then from Psa 78:59-67 is told the final rejection of Ephraim, and from thence onward the choosing of Judah and of David, and the justification of that choice (Psa 78:72). But
III. WHAT IS THE MESSAGE OF ALL THIS FOR US TODAY?
1. The fearful strength of the evil heart of unbelief. Religious privilege cannot restrain it; miracles cannot convince it; nor mercies persuade it; nor awful judgments permanently change it.
2. Inquire whence deliverance from such evil heart may come.
(1) Do not encourage it. Sin makes unbelief our interestwe cannot afford to believe.
(2) If we have given such encouragement, by true repentance take it away.
(3) Encourage faith. Let it be your real interest to believe, as the real believer knows it is. He loves faith.
(4) By constant communion keep close to God.S.C.
Psa 78:2
History a parable.
In Mat 13:1-58. this verse is quoted as the ground of our Lord’s teaching by parables. He never used fablesstories which contain the unnatural and grotesque,but parablesstories of what were, or might have been, actual occurrences. Probably many of them were. And all history is a parable, and ought to be so used by us in teaching far more than it is; for, like the parables, history has for
I. ITS AUTHORGod. The story of the nations often seems to be no better than a wild hurly-burly, and their wars to be no more important than, as one has said, the fightings of so many kites and crows. But such idea is the result of a merely slight and superficial observation. Deeper study would show the
“Divinity that shapes our ends,
Rough-hew them how we will.”
The philosophy of history is the discovery of God.
II. ITS METHODSthe record of events that are ordinary, familiar, human. These are the common groundwork of both parable and history.
III. ITS USEFULNESSthat it conveys instruction in a manner that arrests thought, deepens impression, awakes interest, and is retained in the memory as other forms of teaching are not. It is especially adapted for children.
IV. ITS INTENT AND PURPOSEto teach men, and to incline them to follow the ways of God. And such are
V. ITS RESULTS. For just as the result of the parables of our Lord on the minds and hearts of men is simply incalculable in the vast extent of its controlling power, so also is it with the teachings of history. They have created a just judgment and a fixed habit of mind in men, upon which most of the modern life of the nations is based. Historythe record of experienceis, after all, the Bible of mankind, and doubtless was intended so to be. We do no honour to the sacred Scriptures by our too common habit of confining our studies of the ways of God in history to its records alone. All history teaches of God, and not that of the Bible only. Happy will it be for both teachers and taught when they, as did the writer of this psalm, regard all national history as a parable of God.S.C.
Psa 78:4
Religious education.
The first eight verses of this psalm have much to say upon this great question. Upon
I. ITS AUTHORITY. “He commanded our fathers” (Psa 78:5; cf. Deu 6:1-25.). That which reason, conscience, and experience would alike teach, the authority of God confirms by direct command. And it is at our peril that we neglect this. The sanctions that accompany the command have not to wait for the future life for their fulfilment; they are visible everywhere in the present, as they have been in all the past.
II. ITS IMPORTANCE. This entire psalm is the sad record of the results of neglecting this command (see Psa 78:8, Psa 78:40).
III. ITS METHOD.
1. By entrusting this duty mainly to the parents (see Psa 78:5)those who might naturally be expected to feel the chief interest in, and responsibility for, their children.
2. Adopting the most interesting mode of instructionthe parabolic (Psa 78:2); the historic (Psa 78:4).
3. Charging the children with the responsibility of transmission (Psa 78:5, Psa 78:6).
IV. ITS HIGH AND HOLY PURPOSE. (Psa 78:7, Psa 78:8.)S.C.
Psa 78:9
Recreant Ephraim.
We do not know what battle this was. Some point to 1Ch 7:21; others to Jos 13:1, Jos 13:13 and Jos 18:3; others to 1Sa 4:1-22. But we do not certainly know. Ephraim’s character was such as is here described (see verse 57). Also Hosea, passim; he terms them “a cake not turned;” “a silly dove.” He says, they “compass me about with lies.” As to their armour, see 2Ch 17:17. Also see David’s teaching “the children of Judah the use of the bow.” Their opportunities for service were very great. As a tribe they were rich; the sanctuary of Israel was at Shiloh, in their midst; the metropolis of the land also; theirs, too, the largest population, the most famous namesJoseph, Joshua, Gideon. They were an especially military tribe. As to their fate, they utterly perished (see Rom 11:1-8). Their history is very instructive; for there is a battle to be waged today. As we watch we see many come to it “armed,” and capable of rendering the good service we look for from them. But lo! many of them turn back, and render no help at all, to their own shame and to the hurt of many more. Note
I. THE BATTLE. “All the world’s a stage,” said our great poet. Had he said, “All the world’s a battlefield,” he would have been yet more true to fact. The battle is between God and Satan, as to who shall reign over usGod or his adversary. And God has equipped many soldiers for the fight. See
II. THE ARMOUR he has given themgiven to many of us. Christian education; holy example; means of grace; power and capacity for service, imparted by the teaching of his Word; the sanctions and urgings of conscience, the drawings of his Spirit, and much more. Such things constitute the armour which would make us good soldiers if we would avail ourselves of them. But there is
III. THE TURNING BACK on the part of many, even as Ephraim turned back. Ridicule has, perhaps, to be met; or loss to be borne; or self to be denied; or ease to be foregone; the cross in one or other of its forms has to be taken up; and many go awaygo back, sorrowful, perhaps, but, nevertheless, they turn back. Oh, what shame to them! a people nobly born, well armed, and pledged to the service, and yet, etc.! What dishonour to Christ! what discouragement to the faithful Church! what loss to God’s kingdom! what triumph for the foe! what ruin for themselves!S.C.
Psa 78:16
The rock.
(Cf. 1Co 10:4; Num 20:1-29.) What rock was this? Travellers have described such rock; but we do not know that it was this one. But we do know that it existed; that the waters which flowed from it followed Israel; which is what Paul means by saying that the “rock followed them;” and that this rock was a type of Christnot Christ himself, but a type of him. Note
I. THE RESEMBLANCE BETWEEN CHRIST AND THE ROCK,
1. In nature. A rock is like Christ; it is stable, solid, fit for a foundation. A rock may be a great defence. “Be thou my strong Rock, a House of defence to cover me.” A refreshing shade. “The shadow of a great rock,” etc.
2. In the fact that the rock was smitten ere the waters flowed out.
3. Moses, the Law‘s representative, was the smiter. And to obey the Law, Christ was smitten.
II. THE STREAMS WHICH FLOWED FROM IT. These tell of what from Christ flow to uspardoning mercy, sanctifying grace, spiritual consolation, eternal life. And as those streams, so these are free, satisfying, copious, constant.
III. THE INQUIRIES SUGGESTED. Have we drunk of them? If not, do so. Are we drinking of them? Invite others.S.C.
Psa 78:21
National judgments.
This psalm is emphatically a judgment psalm. It teaches that
I. NATIONS ARE JUDGED AS WELL AS INDIVIDUALS. History is almost entirely occupied with the judgments of God upon nations. Hence it is that we say, “Happy is that nation which has no history!” for if it has, we know the nature of the record for the most part.
II. THEIR JUDGMENT IS JUST. Study the causes of the decline of empires, nations, and peoples, and it will generally be found that, as with the Canaanitish nations, their vice and wickedness had become so rampant and foul that, for the sake of humanity at large, it was necessary that the besom of God’s destruction should sweep them away. Gibbon’s great work on the ‘Decline and Fall of the Empire of Rome’ is reallythough Gibbon was far enough from intending it to be soa theodice, a vindication of God and of his righteousness.
III. BUT SUCH JUDGMENTS DO NOT COME UNTIL ALL OTHER MEANS HAVE BEEN FIRST TRIED. It was so with Israel. They had witnessed the plagues upon Egypt. They had experienced the unstinted mercy and long suffering of God. They had seen the glorious miracles which God wrought on their behalf. They had been taught his holy Law. So that the question of Isa 5:4 was altogether just. And so in the history of all nations. If God’s vengeance cometh surely, it cometh very slowly; so that, perchance, it may not need to come at all.
IV. THEY ARE EXECUTED IN THE PRESENT LIFE. There is no future judgement for nations. When Christ came, as he did at the destruction of Jerusalem in A.D. 70, the judgment he predicted should then take place was fulfilled.
V. IN THEM THE INNOCENT SUFFER WITH THE GUILTY. This is inevitable. The sins of the fathers are visited upon the children. Hence
VI. THEY PREDICT THE FUTURE FINAL JUDGMENT. God shall then judge every man according to his works, as is not possible in the judgments of the nations now.
VII. ARE EFFECTUAL BUT FOR A TIME. They do not put an end to sin, but only stay it for a season (verse 34).
VIII. ARE ACCORDING TO RIGHTEOUSNESS. The leaders in sin shall suffer deepest condemnation. See the doom of Ephraim, Israel’s ringleader in iniquity (Isa 5:9, 57, 67).
IX. THE SINS WHICH PROVOKE THEM DO NOT HINDER THE PURPOSES OF GOD. (Verse 70.) David was raised up to carry on what should have been Ephraim’s work.
X. TRUE PATRIOTISM IS TO HELP FORWARD, BY ALL MEANS IN OUR POWER, THAT RIGHTEOUSNESS WHICH ALONE EXALTETH A NATION.S.C.
Psa 78:32
The tenacity of sin.
This psalm might have for title, “The Devil’s Grip;” “The Heart hold of Sin;” “The Gates of Hell prevailing,” or any other such sad surname. For throughout its weary length it tells of scarce anything else. And would that it were only an old-world story!a tale of ancient Israel, but of nobody else. But concerning such persistence in sin, note
I. IT IS SEEN TODAY AS MUCH AS EVER. In the history of nations; of Churches; of families; of individuals. Of how many may it be said as it was of Amon, “But Amon sinned more and more”! What Christian pastor has not had under his own observation again and again those whose story is told here?
II. THERE ARE NO GRACIOUS RESISTANCES WHICH IT DOES NOT OVERCOME. “For all this,” was said of old, and can be now. This “all” includes now, as of old: Divine revelation (Psa 78:5); early education (Psa 78:3); warning from ill example of others near to them (Psa 78:8); unspeakable mercies and deliverances (Psa 78:11, Psa 78:12); perpetual providential love; forbearance upon forbearance (Psa 78:38); terrible judgments (Psa 78:31); Opportunities of return (Psa 78:34, Psa 78:35). All this and more of like gracious nature they disregarded, even as men do still.
III. ITS SECRET IS EVER THE EVIL HEART OF UNBELIEF. Not the unbelief which is the result of the perverted brain, but that which is generated by the evil heart, the sin-loving soul.
IV. ITS WORD OF WARNING IS VERY PLAIN.
1. “Fools make a mock at sin.” What else can they be who tamper and trifle with such a deadly thing! It may be in you seemingly weak as a cobweb film; let alone, it will become strong as the cable which holds fast, let the strain on it be what it may.
2. Meet this tenacity of sin by the tenacity of grace. Cling to Christ in strenuous prayer; hold on so to him.
3. Be content with nothing less than the gift of the clean heart; be sanctified as well as justified. “The blood of Christ cleanseth from all sin.”
4. Remember how the strong one was and ever will be cast out by the Stronger (Luk 11:21, Luk 11:22), even Christ, who is “mighty to save,” if we will give ourselves up to him.S.C.
Psa 78:34
The determined sinner’s regular round.
There are regions to which so many tourists go, and the notable places in which they usually visit in an almost fixed order, that the way they take has come to be known as and called “the regular round.” This psalm and this verse seem to set forth another regular round which sin-hardened souls do perpetually take. We will
I. NOTE ITS STAGES.
1. They start with sin, and on and on they go, with occasional misgivings, which, however, soon grow less along the broad, attractive, much-frequented road.
2. But next they come to where the punishment of God has to be met and endured. This is a dreary place, and they cry out in their pain. But they cannot avoid this stage. However slowly they may seem to travel, they reach it one day, and a dark day that is. They had no business along the road at all, and God will have them know that; and hence this punishment stage is placed right across it, that men may either be deterred from going by the road at all, or else turn speedily back. But if they will still go on in it, they are certain to come to this terrible place.
3. They are in a great hurry to get away, and so they alter their course. They seem to repent of their previous journey altogether. “When he slew them, then they sought him.” “The devil was sick, the devil a monk would be.” How often Pharaoh, when he had got to this miserable stage, made as if he would amend his way! And it very often seems as if such as he really had done so. The sham repentance is, to our poor bleared eyes, so much like the real, that we are quite deceived, and we help the sinner to deceive himself.
4. Then next is the stage of the hardened heart. The will unsubdued, the mind determined on its own way. Hidden away, deep down underneath the decorous disguise of a temporarily altered conduct, there is the stone-like heart, the will resolute in its own way. It is not going to change, though it may be prudent to seem for a time as if it were. “The heart is deceitful above all things, and desperately wicked.”
5. Then there is reached, not long after, the first stage whence the wretched round began. The soul is back at its sin again.
II. THE POINT WHERE THE SOUL MAY BREAK AWAY. It is at the repentance stage. Some one has said that what we call the ten plagues might rather be called Pharaoh’s ten opportunities of turning from his sin to God. And undoubtedly they were such. The pang of repentance which he felt might have led right away from God’s judgments.
“There is a tide in the affairs of men,
Which, taken at the flood, leads on to fortune.”
And in the affairs of the soul that tide at flood is the hour when God shows us the wretchedness of our sin, and bids us turn to him.
III. HOW TO DO THIS.
1. It is evidently possible, The road branches where you are: one way leads to Godthe way along which God’s voice is surely calling you; the other leads to the hardened heart,it is the way along which you have come.
2. Now call upon God for help to answer his call.
3. Break away in actual conduct. Books, companions, amusements, all that is to you occasion of and temptation to sin; break away resolutely and at once from them; have done with them altogether.
4. All the while keep calling upon God. He has promised to save you. Put in the cheque of his promise, and claim payment of it. Trust him, expect him to make good his wordand he will. Credo experto.S.C.
Psa 78:36
The worship that God hates.
I. IT IS ALL TOO COMMON. This psalm is all taken up with the record of such worship. And it did not begin with the people told of here. What was Cain’s worship but so much flattery and lying unto God? And all through the prophetic history, the like worship is perpetually denounced. The one class of people whose presence and contact even the wonted gentleness of our Lord could not abide were such as thesehypocrites. We know with what scathing words he was wont to address them. And the apostles of our Lord, after his ascension, were continually meeting with it and condemning it. And it is rife and rampant still. How terrible the contrast, so widely seen, between what men profess and what they really are and do! But
II. HOW IS IT TO BE ACCOUNTED FOR?
1. Sometimes the visible anger of God will lead to it. It is the too common product of a religion begotten of terror and abject fear (see Psa 78:34; and cf. Isa 25:9). Such times will make men profess anything that they think will get them relief.
2. Sometimes it is from the contagion of common custom. Everybody makes a profession of religion; in many circles it is held to be bad form not to do something of the kind. But it makes no sort of difference to the real character or the ordinary conduct. It leaves the heart untouched, and too often worse than that.
3. There is a secret, undefined trust that there is some good in it, after all. People do not flatter their fellow men, nor tell lies to them when they are perfectly sure that no advantage will result; still less if they are sure that harm will follow. But they think they will be advantaged by it, perhaps greatly. And so in regard to God. Men think that their attention to religious observances, and the loud profession they make, must count for something to their advantage when the great reckoning-day comes. And hence the flattering and lying told of here go on.
4. And such people encourage one another. Religious teachers, judging only by what they seeand they cannot do much moreassume that all is right, and hope for the best, and so insensibly soothe those who really need to be aroused from their condition as with the trump of doom. Even under a generally faithful ministry a man who will not give up his sin can manage to suck a poisonous satisfaction from these flatteries and lies, whereby he has probably first of all deceived himself, and hopes to deceive God, as he has his ministers and his Church generally. But
III. WHAT COMES OF IT?
1. If there be amendment of conduct, it is very short-lived (Psa 78:34-40).
2. A heart made harder than before.
3. Repeated Divine chastisements, so that their life is a wretched one.
4. Final and utter rejection (Psa 78:59, Psa 78:60).
IV. WHAT DOES ALL THIS SAY TO US?
1. Examine yourselves. Do you give time to regular secret prayer? Are you really consecrated to God? If so, then:
2. Trust Christ to keep you hour by hour and day by day.S.C.
Psa 78:40
Provoking God.
Israel did this, and notwithstanding every inducement to do otherwise. We note
I. MANY PEOPLE DO THE LIKE STILL. God speaks plainly, loudly, persistently, by his Spirit, his providence, his Word, his judgments, and yet, etc.
II. AND THEY WILL CONTINUE TO DO SO UNLESS
(1) they be willing to give up their sin; and
(2) set themselves to seek the Lord.
III. HAVE WE DONE SO? Then:
1. Truly repent.
2. Trust Christ.
3. Be filled with the Spirit.S.C.
Psa 78:40
How oft did they provoke.
I. ANSWER THE QUESTION. This long psalm supplies a sample of Israel’s sin. Their provokings were so frequent that the whole history of the people, stretching over many generations and long centuries, seemed to be all of a piece, and is called “the day of provocation.”
II. INQUIRE HOW THEY PROVOKED GOD? By the perpetual repetition of the wretched round of sin, and then repentance. If they had done nothing else but sin, they would quickly have perished; it’ they had sinned once, and done with it, their history would have been a far happier one; but it was this perpetual backsliding which provoked God.
III. WHY WAS IT? There was:
1. The force of example; all the nations round, the greatest and most glorious of them included, worshipped idols.
2. Then the indulgence which idolatry gave to sin; it was such an easy religion.
3. The difficulty of realizing the unseen, of living by faith.
4. The cravings of a corrupt nature.
IV. WHAT MADE THEIR CONDUCT SO WICKED?
1. It was such madness. Nothing but evil had ever come of their sin, and yet they went after it again.
2. Such ingratitude to God. What had he not done for them?
3. The terrible harm they did to their children and to the whole world.
V. WHAT CAME OF IT? What always must comerepeated and terrible chastisement, and rejection at the last.S.C.
Psa 78:41
Limiting God.
This psalm contains many instances of this. It is a painful thing to see even a bird or beast, made for freedom and longing after it, caged or chained or otherwise kept in captivity. Yet more is it distressing to see a man of noble aspiration, of lofty capacity, of patriotic spirit, and intent on doing good, get “cribbed, cabined, and confined” by petty prejudices, mean jealousies, base motives, and vile conduct, on the part of those around him; and often such a sight has been seen. And the cry of a soul awfully limited and bound down is heard in Rom 7:24, “O wretched man that I am! who shall deliver me,” etc.? What barrier in the way of blessing do such limitings set up? But what must it be to limit God? How much more sad and deplorable that must be! Now
I. MAN CAN LIMIT GOD.
1. But this may be questioned. It should seem impossible when we think of the greatness and power of God, of his universal sway, of his infinite wisdom, of the hurt and harm that must come of such conduct. All such considerations seem to render impossible the limiting of God.
2. But undoubtedly man can do this. For else he would be a mere machine, not a man; he would have no more volition than a tree or a bird. If he is to be able to say “Yes” to God, he must be able also to say “No.” And he can and does. Scripture asserts itsee this whole psalm. God stood ready to bless, but Israel would have none of his counsel, and set at nought all his reproof. Reason asserts it, for it steadily affirms that we are free, and can will and choose as we please. Experience asserts it. Concerning nations, Churches, individuals, has not God again and again said, as Jesus did when he wept over Jerusalem, “How often would I have gathered thee but ye would not!”? We read how in some places Christ could do no mighty works there because of their unbelief.
II. AND MEN DO THIS STILL.
1. Very often in their prayers and desires. They insist too much upon definite blessings being given. They ask some temporal blessingrain, or health, or the sparing of life, or it may be a spiritual blessing; but they limit God to definite time, manner, and means. And such prayers come to nothing, for they have asked amiss. And then men make a mock at prayer. We need to remember our Lord’s words in Gethsemane, “Father, not my will, but,” etc.
2. Yet more do we limit God in our thoughts. (See Rom 7:19, Rom 7:20.) And all anxious care and foreboding is really a limiting of God. Hence Christ so forbade it (see Mat 6:1-34.). How Jacob limited God when he cried, “All these things are against me”! We shall get help against this by heeding Paul’s counsel (Php 4:1-23.), “Be careful for nothing, but,” etc. But if foreboding care is guilty of this, yet more is despair, whether for ourselves or for others.
3. But most of all, and worst, our sins limit God. The Church at Laodicea kept the Lord outside her door. And how often we stand in our children’s way, when God would bless them, by our worldliness and unbelief! We will not let God bless us or them. God would, but we would not. May the Lord pardon us every one, and save us from this sin!S.C.
Psa 78:57
A deceitful bow.
Note
I. WHAT GOD REQUIRES IN HIS SERVANTS.
1. That they should be as a bow. That is a weapon, and for him. Christians are to be aggressive, a power in the hands of God against the world, the flesh, and the devil.
2. That they should be powerful. In the case of the bow, that depended on the elasticity of the wood, or the temper of the steel, of which the bow was made, also on the skill shown in its construction. Fault in either so much lessened the value of the bow. And God would have us a power in his hands; he can use weak things, but he would have us strong for himself.
3. True. The bow made of the right material and in right manner would send the arrow straight to the mark and up to the mark, so that it would not fall short or swerve aside. But how many of us, in serving God, are guilty of this! We fall short, are not thorough, or are by one cause or another turned aside.
4. And that their strength should abide. It was said of Joseph, “His bow abode in strength.” As a good bow would retain its tenacity and elasticity, so that it could be permanently relied upon. Here is the real test of our fidelity; it is not so much our having strengthat the beginning we all have this more or lessbut it is the keeping it, the standing the year-in-and-year-out strain. This is what God desires in us.
II. WHAT BY HIS GRACE THEY VERY OFTEN ARE.
1. The bow was a very effective weapon. Hence no army was sent forth without a large body of trained archers. Its silent, swift, distant, deadly effect made it a weapon not only very valued, but indispensible. And God has such servants. Was not Peter one such, and Paul, and many other of less distinguished namemen who so wrought for God as to render service of most effectual kind? And there are such still, men and women too, so endued with power by God that their presence and ministry are the signal at once for great victories to be won for God.
2. And it was therefore reckoned as very formidable, a force not to be trifled with by any foe. And because faithful ministers of God are such weapons for God, therefore it is that Satan strives with all his power to disarm them or to render their ministry of none effect. He knew full well what destruction the Lord Jesus would bring upon his dominion, and therefore, immediately after his baptism, he wrought during those dread forty days, by repeated and terrible temptation, to make his mission ineffectual and to baffle its design. But our Lord, as we all know, gained signal victory, as we also through him may gala like victory.
III. HOW, THEREFORE, GOD REGARDS THEM.
1. The bow was a trusted weapon. “I will not trust in my bow,” said the psalmist (Psa 44:6), implying how usual was the trust men had in it. The sword and the bow are constantly coupled together in Scripture as the two chief weapons of the soldier on which he was to rely. And so God trusts his servants, commits the treasures of his grace to them, entrusts them to guard and keep the souls Christ died to redeem.
2. And hence a favourite weapon. David commanded that the children of Judah should be taught the use of the bow, because it was his beloved Jonathan’s favourite weapon. And it is not too much to say that the chosen means whereby God accomplishes his victories in his spiritual kingdom is through his faithful servants. Not to angels, not to the might, learning, or wisdom of this world, has God given this great charge. But to those who may be, and often are, weak and despised in the eyes of the world, but God makes them mighty.
IV. BUT, NEVERTHELESS, THERE ARE THOSE WHO ARE DECEITFUL. In the bow itself, it is owing to fault in material or structure. In those whom the bow represents, it is because they are spiritually weak and untrue. The Prophet Hosea (8) uses this same figure, and shows how applicable it was to the people of his day. And there are such now.
V. THE RESULTS OF SUCH DECEIT ARE ALL SAD. God is dishonoured; the faithful Church is reviled; the enemy triumphs; the bow itself is cast away.
VI. HOW THIS MAY BE PREVENTED. By abiding in Christ, who is our Life, our Strength, our All.S.C.
Psa 78:59
God turned against his people.
I. THIS AN AWFUL POSSIBILITY. We have an instance here told of. And the history of nations, Churches, individuals, furnish many more.
II. BUT GREATLY DISBELIEVED. The devil will do his bad best to make men not believe it. Therefore uses:
1. False theology, wresting the Scriptures. There were people in St. John’s day (see 1Jn 1:1-10.) who said they had no sin. Some trusted in their Abrahamic descent; others did not believe in sin at all, they counted it to be but infirmity; others talked of the imputed righteousness of Christ, and affirmed that whatever sin they might commit, they, being in Christ, were guiltless; others, as today, believed that God was too merciful to condemn any one.
2. The deceitfulness of sin.
3. The ill example of others.
III. MUCH NEEDING, THEREFORE, TO BE INSISTED ON. Slight views of sin lie at the root of well nigh all departures from God, hut such views are impossible when it is seen to what they lead.
IV. BUT NEVER TO BE FEARED BY THOSE WHO WILL LIVE IN THE LOVE OF GOD.S.C.
Psa 78:67-72
God’s chosen ones.
These verses show that they whom God chooses are
I. OFTEN NOT FOUND AMONGST THE GREAT. (Psa 78:67.) Ephraim was the lordly tribe, the aristocracy of Israel. They had a long roll call of illustrious names. But God “refused the tabernacle of Joseph” (cf. 1Co 1:1-31.).
II. BUT, NEVERTHELESS, THEY MAY BE. (Psa 78:68.) For the tribe of Judah was but little less exalted than Ephraim. God puts no ban upon any rank, or people, or tribe. How stern are the utterances of our Lord about the rich! And yet there have been many saints of God who have been rich.
III. ARE FOUND GENERALLY AMONGST THE LOWLY. (Psa 78:70, Psa 78:71.) “Blessed are ye poor,” said our Lord. From amongst them the pioneers of the kingdom of God have nearly all come”unlearned and ignorant men,” poor, but rich in faith.
IV. AND WHERE NO APPARENT FITNESS EXISTS for the work that has to be done. David, a rustic shepherd lad, and yet, etc. (Psa 78:71).
V. BUT GOD‘S CHOICE IS ALWAYS JUSTIFIED. (Psa 78:72.) Of what great servant of God could it have been foretold that he would be what he came to be?
VI. OUR LORD JESUS CHRIST IS THE SUPREME EXAMPLE OF THIS. Despised of men. My soul, what is he to thee?S.C.
HOMILIES BY R. TUCK
Psa 78:1
The responsibility of hearers.
“Incline your ears.” This psalm is regarded as the first and greatest of the historical psalms. It is “an inspired comment on the sacred history, with an avowed didactic purpose of warning, by a recital of God’s repeated mercies, and of Israel’s repeated sins. The historical psalms have a double value. They illustrate and confirm the historic record, always giving it vividness, and occasionally adding fresh touches of detail. But their real importance lies in the light which they throw on the religious conception of that history, which, indeed, alone makes it a continual lesson on the eternal will of God, and the unchanging characteristics of humanity.” This psalm may be compared to the modern sermon or religious address, which differs from teaching in being an appeal to feeling, emotion, and principle, as well as to intellect. The Hebrew people were, and still are, easily interested in public teachers who can skilfully review the national history. But the point to which attention is now directed is, that there is a double responsibility when the teacher and the taught come togetheran effort demanded of the hearer as well as of the teacher. He must “incline his ear.” Dr. Clay Trumbull points out, in relation to Sunday school work, that “intelligent, purposeful teaching includes the idea of two persons, both of them active. ‘Teaching,’ as causing another to know, includes the mutual effort of two persons to the same end. The teacher must endeavour to cause the pupil to learn a particular fact or truth which he wants him to know; the learner must endeavour to learn that particular fact or truth. Until the two are at this common work, the process of teaching has not begun: until the learner has learned, the teacher has not taught.” The counsel to “incline our ears,” or “our heart,” is repeated again and again in Scripture (see Jos 24:23; 1Ki 8:58; Psa 119:36, Psa 119:112; Psa 141:4; Pro 5:13; Jer 7:24; Jer 25:4, etc.). It seems designed to impress on us that we are responsible for malting the effort to hear profitably. Men make effort to listen to music; they make effort to catch every word of the orator; they can and they ought to make effort to heed the religious teacher. The responsibility of hearers may be said to concern four things.
I. CULTIVATING THE HABIT OF LISTENING. Which involves drawing the mind in from other subjects, and fixing it on one. Of some people this praise can be spokenthey are good listeners.
II. HEARING WITH INTELLIGENT ATTENTION. Involving the activity of the mind in relation to what is heard. Thinking as well as listening.
III. HEARING WITH PERSONAL INTEREST. For religious truth is not abstract, but relative to individuals. A man does not bear the right relation to it until he sees how it concerns himself.
IV. HEARING WITH PURPOSE OF OBEDIENCE. For all religious teaching is designed to be, in some way, a guide to conduct.R.T.
Psa 78:2
Teaching by parable.
The answering word to “parable,” in this verse, is “dark sayings,” or “hard sentences,” which reminds us of the Queen of Sheba, who journeyed to Jerusalem to prove Solomon with “hard questions.” We cannot bring the precise New Testament ideas of the word “parable” to bear upon the word as used in this psalm, and yet its meaning is very exact. The parable is treated as a setting of truth which veils or hides the truth, and compels the hearer to search, if he would find it. A parable is truth like a nut. The kernel of truth can only be reached by those who will break the shell. Here the psalmist gives a sketch of the national history in such a way that, to many, it may only be a sketch of history; but he wraps up higher moral and spiritual teachings in it, and these those who are in earnest may discover. The parable, as used by our Lord, may be thus described: “It used an incident, taken from common life, and rounded into a gem-like picture, to set forth some corresponding truth in the higher and spiritual region.” The Old Testament parable used “points of history” with a similar purpose. There is need for this method of teaching, in precise adaptation to every age; because the human mind needs help to the apprehension of higher truth, and the human heart needs help to the reception of spiritual truth. Pleading for teaching by parable or by illustration still, we may point out that
I. IT ARRESTS ATTENTION. Just as children are all alive if we propose to tell them a story, so the teacher and the preacher at once brighten up their audiences when they give an illustration. Our Lord always secured attention because he was illustrative. There were no abstract statements in his teachings; they were all changed into pictures. His work “swarmed with figures of speech,” and so it was that “the common people heard him gladly.”
II. IT DISARMS PREJUDICE. It is difficult for public teachers to warn and reprove wisely. They may easily offend by direct and pointed applications. They can interest in a picture which excites no prejudice, and skilfully bring out applications that awaken consciences, and set them making their reproaches.
III. IT EXCITES THOUGHT. Illustrate by the difference between history as a bare record of facts, and the philosophy of history, which concerns the relations of the facts, and the mutual influence of the characters. The psalmist here designs to present the old history in such ways as to compel thought concerning God’s ways with man, and man’s ways with God.
IV. IT REMAINS IN MEMORY. Only particular dispositions and trained intellects can remember abstract propositions. Everybody can remember stories, pictures, and illustrations; and there is always the possibility that, holding the parable, they will holdfor use on occasionthe truth which it was designed to teach.R.T.
Psa 78:4, Psa 78:5
Our mission to the coming generation.
The interest of the Old Testament in children is seldom worthily recognized. The Divine confidence is felt in Abraham on this singular ground, “For 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” (Gen 18:19). The meaning of the most significant rite of the Mosaic systemthe Passoverwas to be carefully explained to the “children.” The command is given concerning the holy laws, “Thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up” (Deu 6:7). The psalmist speaks thus of his work: “This shall be written for the generation to come; and the people which shall be created shall praise the Lord” (Psa 102:18). And the prophets repeat after Isaiah, and say, “The father to the children shall make known thy truth” (Isa 38:19). Dr. Horace Bushnell, in a very striking way, calls the religious teaching of religious families” the out-populating of the Christian stock.” There is always hope for the new generation; but the foundation of that hope is the righteousness and faithfulness of this generation. Then they truly work for the children who work to fit the parents for influencing the children. Our mission to our children isif we follow the psalm
I. TO TEACH THEE GOD‘S DOINGS AND GOD‘S WILL. This mission is entrusted first to parents. Only as civilization involves parental inabilities and disabilities, can the duty be delegated to servants, or to Sunday school teachers. The things we have to teach our children are:
1. God in history.
2. God in covenant.
3. God in law.
4. God in redemption.
Our power to do our work worthily depends on our own spiritual apprehensions. And they must not be left to pick up religious knowledge. God requires that we teach them.
II. TO HELP THEM TO BEGIN LIVES OF TRUST AND OBEDIENCE. (See verse 8.) This we can do:
1. By commending such lives in the grace and beauty of our own. It is not enough to “allure to brighter worlds;” we can “lead the way.”
2. By teaching them the lessons that we may be able to draw from our own experience.
3. By enforcing the warnings which are suggested by the ancient histories (see verse 9).
4. By patiently aiding them in the formation of good religious habits.
III. TO MAKE THEM FEEL THEIR RESPONSIBILITY TO THE GENERATION FOLLOWING THEM. The object set before us, in teaching our children, is (verse 7), “to the intent that, when they come up” into their fatherhoods and motherhoods, “they might show their children the same.” So our influence should be repeating itself, generation after generation. Our faithfulness to our mission may put a new and nobler impress on the coming generations (see Psa 145:4).R.T.
Psa 78:9
The bad example of Ephraim.
The incident here alluded to is not known. Evidently there was some well remembered occasion when Ephraim suffered an ignominious defeat in consequence of their apostasy from God. There is a Hebrew legend which records how, during the Egyptian captivity, the tribe of Ephraim, in the pride of their heart, endeavoured to forestall the appointed time of the Exodus, and. went out armed, only to be massacred by the men of Gath. It has, however, been observed that in the prophetical books (especially Hosea), the whole northern kingdom is mentioned under the term “Ephraim;” and, taking this view, the “psalmist may allude to a defeat of a peculiarly disgraceful character, which was regarded as a punishment of the ten tribes for their secession from the divinely appointed Davidic dynasty. Precisely of this nature is the defeat of the 800,000 men of Jeroboam by the 400,000 of Abijah, in 2Ch 13:1-22.” But we ought to look for some instance in which Ephraim made a show of taking part with the other tribes, and forsook themperhaps through jealousyin the moment of stress. The image is one of faithlessness. The thought that calls to mind the sin of Ephraim is given at the close of 2Ch 13:8, “A generation whose spirit was not steadfast with God.” We are to learn, not from their act, but from the spirit which found expression in their act. Illustrate from all known of this tribe.
I. A BAD EXAMPLE OF WAVERING. Compare Reuben, “unstable as water.” This is the common failure of impulsive people, who take up things excitedly, but have no staying power. (See the “stony ground” hearers.) It implies grave weakness of character, which prevents success in life being won, or confidence being felt. We can never be sure of the wavering man, who may respond to the last impulse, and fail us at the most trying time. Constancy, steadfastness, are not recognized sufficiently as elements of character that may be, and should be, developed and educated in the young, who should be made to carry through what they begin.
II. A BAD EXAMPLE OF LACK OF PRINCIPLE. In the case before us, Ephraim evidently acted on mere feeling. Principles of loyalty, and brotherly service to their fellow tribes, would have enabled them to master “feeling” and “fear.” They had no adequate “sense of the right;” they allowed themselves to be ruled by the “expedient,” which constantly leads men to do mean and shameful things. He only is noble who can act on principle, and suffer for the right.
III. A BAD EXAMPLE OF SUSPICIOUSNESS. Illustrate by the difficulty Gideon had with the Ephraimites (Jdg 8:1-4). Some always think they are being neglected, slighted. In this case, probably Gideon had not thought about these Ephraimites, so he could not have designed any evil. When discontented with ourselves, we readily suspect other people’s treatment of us.
IV. A BAD EXAMPLE OF SELF–IMPORTANCE. Ephraim was always thinking what was due to itself as the leading tribe. The people who are over full of self are only too likely to fail their friends in the evil day.R.T.
Psa 78:12, Psa 78:31
God’s marvellous doings.
The marvel of God’s doings is always thisHe is ever rescuing, delivering, restoring, redeeming, saving, or, as we may say, putting things straight. The type of all God’s doings was, to the Jew, the rescue of the race from Egyptian bondage. The Divine attributes are not best seen in punishments or scenes of terror; throughout the history of the world they have been most fully revealed in God’s savings, deliverings, and redeemings. Moses composed a song when the Hebrews had safely reached the further shores of the Red Sea. To him that rescue was a most impressive demonstration of the Divine righteousness; so the song runs thus: “Who is like unto thee, O Lord, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders?” When God would declare the great foundation laws, he revealed himself as the nation’s Deliverer and Saviour: “I am the Lord thy God, that brought thee out of the land of Egypt, out of the house of bondage.” When Joshua pleaded so earnestly, “What wilt thou do unto thy great Name?” the thing distressing him was that God seemed to have ceased to be a Deliverer and Redeemer of his people. David gains right impressions of the Divine righteousness by meditating on the Divine mercy. Started on this line, we may consider as “marvellous doings”
I. THE DIVINE DELIVERANCES. Reading sacred history for illustrations, we find:
1. Noah delivered from peril of flood.
2. Abraham delivered from Chaldean polytheistic associations.
3. Hebrews delivered from bondage, and from position of peril at the Red Sea.
4. Local deliverances, as in the times of the Judges, early history of David, reigns of Asa and Jehoshaphat.
5. National rescue from captivity.
6. Deliverance from sin, by Christ Jesus. Every case is a marvel of Divine wisdom, power, and grace. And God is best known in his redeemings. “He delivereth and rescueth.”
II. THE DIVINE PROVIDENCES. Which efficiently provide, and mysteriously guide. By providences we mean the ordinary arrangements of life, as distinct from times of trouble and peril. There is a marvel of the Divine ordering of Israel’s way, and of ours. Heaven-sent manna, and streams from smitten rocks, tell of an ever-wonder-working providence. To devout minds, no marvel is greater than God’s making “all things work together for good.”
III. THE DIVINE FORBEARANCES. Many of these are called to mind in this psalm. God’s long suffering towards stiff-necked Israel must always seem a marvel of grace; and his people in every age have exclaimed, “It is of the Lord’s mercies that we are not consumed.”
IV. THE DIVINE JUDGMENTS. (See verse 31.) These must be included, but they are put last, because “judgment is his strange work.” The marvel of God’s judgments is the absence of vindictiveness in them, and the power that makes them work towards ends of moral blessing.R.T.
Psa 78:18
Heart tempting of God.
Prayer book Version, “And provoked the Most Highest in the wilderness.” The idea is that, in their urgent entreaty for meat, which became, in fact, a demand, and an expression of masterful self-willedness, the people made it necessary for God to do what he would gladly have been spared from doingcorrect them by means of severe judgments. “They required meat for their lust.“ God provided for their need; they wanted him to provide for their self-indulgence; and this no man has ever any right to expect of God, though, in fact, he does give us “all things richly to enjoy.” But notice this point. The mere request the people made did not appear to be wrong in itself. The wrong is seen when the heart, the purpose, prompting the request, is clearly recognized. “God looketh on the heart.” Compare the request of Simon Magus (Act 8:21). Simon Peter recognized heart tempting of God, and firmly declared, “Thy heart is not right in the sight of God.”
I. OUR REQUESTS CAN NEVER STAND ALONE. We can usually only judge the propriety or impropriety of a request. God never separates the request from the person who makes it. Even we look anxiously for signs of sincerity and earnestness. God finds all the interest of a request in the state of mind it expresses. What prompts the request is the question of supreme importance. God answers the man, not the man’s words. Show in how many ways there may be divorce between the man and his request. Illustrate by Augustine’s prayer, “Lord, convert me,” which sounds well, and can be approved. When he added, “but not yet,” he let his heart speak, and spoiled his prayer. When God read his heart, he heard this, “Don’t convert me, Lord.” If we look at the heart behind the request of the Israelites, we can see the unbelief which would put God to the test, and say, “He can give us this light bread, he cannot give us good meat.” Plead for searchings of heart before offering petitions to God, because he will answer the heart, not the petition, so we must see to it that the petition expresses the heart. God is provoked by insincerity to correct through judgments (Psa 78:30, Psa 78:31).
II. OUR REQUESTS MAY REALLY BE INSULTS. None of us can come aright to God unless “we believe that he is, and that he is the Rewarder of those who diligently seek him.” God asks for trust. “Believe that ye receive them, and ye shall have them.” The supreme offence to God is “doubting him,” “suspecting him.” These men offered insult to Jehovah when in effect they said, “Give us flesh to eat; we know you cannot do that.”R.T.
Psa 78:22
God’s call to trustfully.
God is represented as being “grieved” because his people failed to trust him, and depend upon his help. The good man is troubled when those whom he loves fail to trust him. We love to be relied on. We do our noblest and our best for those who will confide in us. And from ourselves we may learn to think of God aright. The best in man is the suggestion of the truest thoughts we can have of God. Our Lord represented the attitude of God towards us when he said to the ruler, “Only believe [trust]; all things are possible to him that believeth.” If God calls us to trust him fully, and is grieved with us when we fail to trust him fully, the question arises, “Has he made such trust possible and reasonable?” We may confidently say he has, in view of what we know he is; what relations he bears to his people; and what things he has been doing in all ages for his people.
I. IN VIEW OF WHAT WE KNOW HE IS. Whatever side of his revelation of himself to us we may study, the impression left on us is that he is infinitely trustworthy. Take his Creatorship, involving the reliance of all existence on his upholding. Take his independence, as indicated in the term, “I am,” given to Moses as a substitute for a name. Take his holiness, as the indication of absolute perfection in character. We want, in those on whom we can rely, powerwe must know that they can; independencewe must be sure that they are above being biassed; and characterwe must be sure of their response, in feeling, to our need. On this line it may be shown that none but God can have the right to claim our perfect trust. We may “trust in the Lord forever.”
II. IN VIEW OF THE RELATIONS HE BEARS TO HIS PEOPLE. These have a special character. Beyond what God is to all his creatures, he bears special relations to his people. These gather up into the terms, Redeemer, Saviour, Father. Redeemer from Egypt, and from sin. Saviour from peril, and from self. Father, as hearing on himself the burden of his children’s well being. If these relations are unfolded in their Christian developments, the call to full trust will be shown as every way reasonable.
III. IN VIEW OF THE THINGS HE HAS BEEN DOING IN ALL AGES. This brings us to the psalm. We may select illustrations from this historical retrospect. The two things immediately connected with the text arethe failure to trust God to provide needful daily bread. They might have trusted, for he could, he did, provide. With this lesson, the people failed to trust God for needed drink. But they might have trusted fully, for he could, he did, provide.R.T.
Psa 78:37
The grievous sin of insincerity.
“For their heart was not right with him;” Prayer book Version, “not whole with him;” Perowne, “not steadfast with him.” An accusation is brought against God’s people by Hoses to this effect, “Their heart is divided; now shall they be found faulty.” Some are said to have “feared the Lord, and served other gods.” But it is a more searching view of insincerity, or double mindedness, if we see that a man may keep up his open and outward relations with God, and all the time be really serving himself, “following the devices and desires of his own heart.” This is the kind of insincerity to which, in subtle ways, we are all exposed; and it is a supreme offence in the sight of God, who wants act and motive, doing and feeling, to match. Our Lord Jesus Christ represented the feeling of God in his stern words concerning the insincere, the hypocrite. To the wicked he was ever tender and gracious; but to the wicked who cloaked his wickedness, to the man who came hiding with fawning words his malicious purpose, the Lord Jesus was most severe. The point of insincerity that comes out in connection with the text, is the show of reformation that men will make in order just to get out of their calamities. “When he slew them, then they inquired after him;” but there was no serious purpose in their inquiries. “Yea, they turned again, and sought God.” They did but “flatter him with their mouth, and they lied unto him with their tongue.”
I. INSINCERITY IS OFFENSIVE IN THE SIGHT OF GOD. The infinitely True One loves truth. The infinitely Pure One loves sincerity. Insincerity never deceives him, who “searcheth the heart and trieth the reins,” and “needeth not that any should testify of man, for he knows what is in man.” The clothes of a man should genuinely express the man. Much more should the words of a man, and the ways of a man, express the man.
II. INSINCERITY IS AN ANXIETY IN THE MIND OF GOD. Because it is the most effective hindrance to his work in men’s souls. The man puts a false front on, to prevent God’s dealing with him as he is. Because it reveals a depraved condition. And because cherished insincerity exercises a most debasing influence on character. A man cannot become noble who keeps up a sham. The inevitable result is the formation of a habit of mind and thought which makes a serious and truthful life impossible.R.T.
Psa 78:70
The grace of Divine selections.
“He chose David also his servant, and took him from the sheepfolds.” The selection of David may be. viewed from two sides. It was an act of Divine grace toward David himself; and an act of Divine grace in providing such a king for the people.
I. DIVINE GRACE TOWARD DAVID HIMSELF. A careful study of David’s early life brings out the fact that he was, in some sense, the despised one of the family. He was evidently much younger than his brothers; probably the child of another mother, who was brought into the family under somewhat peculiar circumstances. While all the brothers went to the war, David was kept at home. When Jesse called all his sons before Samuel, he left David out, as if he hardly came into the family reckoning. It was, then, the despised one, who had been sent to the sheepfolds with the women, who was selected by God for the highest place in the new state. God constantly makes the “poor of this world to confound the wise.” But not arbitrarily. Only because he seeks to fit men to places, on the ground of their endowments and character and fitness for their positions. There is “no respect of persons with God.” David was selected as the fitting man.
II. DIVINE GRACE PROVIDING SUCH A KING FOR THE PEOPLE. He was selected on the Divine judgment as to what was best for the people. Compare Saul, selected as meeting the people’s idea of what was best for them. Kingsley says, “I look on David as an all but ideal king, educated for his office by an all but ideal training. Among the dumb animals he learnt experience which he afterwards put into practice among human beings. The shepherd of the sheep became the shepherd of men. He who had slain the lion and the bear became the champion of his native land. He who followed the ewes great with young fed God’s oppressed and weary people with a faithful and true heart, till he raised them into a great and strong nation. So both sides of the true kingly character, the masculine and the feminine, are brought out in David.” It may be pointed out that, in David, were qualities of kingship which would have made him a blessing to any nation, in any age. And it may further be shown that, in him, there were characteristic abilities, which made him specially the man for his time. Lead on to show that the one thing which made David’s reign a supreme blessing to the people was his personal and governmental loyalty to the theocratic idea. He never failed through any disloyalty to his Overlord, Jehovah.R.T.
HOMILIES BY C. SHORT
Psa 78:3-8
The Divine object of revelation.
In this paragraph we have stated the object which God had appointed Israel to fulfilto receive his Law and truth, that they might transmit them to posterity, and that they and their posterity might be brought to a living trust in God, and obedience to his will. Suggests
I. GOD HAS MADE THE FULLEST REVELATION OF HIMSELF AND HIS WILL TO MANKIND IN JESUS CHRIST.
1. He has gloriously revealed his character in Christ: his love. Christ showed the nature of God to be love by his own character and by his teaching.
2. By him also he made the most perfect revelation of his Law. The old Law was interpreted by Christ, and received its most spiritual meaning and its widest sweep and application. Love is the only fulfilment of the Lawlove to God and love to man.
II. THAT THIS REVELATION IS ADAPTED TO WORK OUT THE SALVATION OF MEN.
1. By awakening trust or faith in God. (Psa 78:7.) That is the natural effect of the revelation he has made.
2. By producing obedience to his will. (Psa 78:7.)
3. By awakening a reciprocal love. (Psa 78:4.) This celebrates “the praise of God, and. his might, and his wonderful works that he has done.”
III. THAT THIS REVELATION WAS GIVEN THAT IT MIGHT BE PROPAGATED. To all that are living now, and to all coming generations.
1. By the public ministry. By preaching, by books, and by living example.
2. By the instruction of our children. In the family and in schools. The power of character as a teacher.S.
Psa 78:32-39
God’s tender mercy.
This passage describes the conduct of the rebellious and lustful Israelites in the wilderness, and sets forth three thingsGod’s chastisement of their sin; their superficial repentance; God’s pitiful compassion.
I. GOD‘S CHASTISEMENT OF SIN. (Psa 78:33, Psa 78:34.) “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.”
1. Their sin was sensual indifference to the wonders of God‘s redemption. (Psa 78:32.) “They believed not his wondrous works”in connection with their redemption from the miseries of Egypt. The same sin now in reference to the work of Christ.
2. The punishment was trouble and death. (Psa 78:33, Psa 78:34.) Sin always leads to trouble, and sometimes to death.
3. By granting them their sinful desires. (Psa 78:29.)
II. SUPERFICIAL REPENTANCE. (Psa 78:34-37.)
1. It was inspired by fear. (Psa 78:34.) Fearterrornever produces genuine repentance.
2. They made insincere promises of amendment. (Psa 78:36.) “They flattered God with their mouth, and lied unto him with their tongues.” It was no true repentance.
3. They were still unchanged in heart. (Psa 78:37.) And no repentance is true and lasting which does not make the heart right towards God.
III. GOD‘S PITIFUL COMPASSION. (Psa 78:38, Psa 78:39.)
1. God‘s punishment of sin is a moderated punishment. (Psa 78:38.) “And did not stir up all his wrath.” No punishment goes beyond the desert, and he makes it as light as it can be.
2. God pities as well as condemns our weakness and misery. (Psa 78:39.) “He knoweth our frame, and remembereth that we are dust.”
3. God‘s forbearance is exercised with a view to our redemption. (Psa 78:38.) “Many a time turned he his anger away.” “Not willing that any should perish, but that all should come to repentance.”S.
Fuente: The Complete Pulpit Commentary
Psalms 78.
An exhortation both to learn and to preach the law of God. The history of God’s wrath against the incredulous and disobedient. The Israelites being rejected, God chose Judah, Zion, and David.
Maschil of Asaph.
Title. maskiil leasaph This psalm contains a short account of the wonderful things which God had done for his people Israel, from the time of their coming out of Egypt to that of David: and, as it concludes there, Bishop Patrick is of opinion, that probably it was composed by that Asaph, who is called the Singer, and who lived in the time of David. But why might it not have been composed by David himself? From the beginning and the close, there seem to be better reasons to conclude it to be the composition of David, than of any other writer.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 78
Maschil of Asaph
1Give ear, O my people, to my law:
Incline your ears to the words of my mouth.
2I will open my mouth in a parable:
I will utter dark sayings of old:
3Which we have heard and known,
And our fathers have told us.
4We will not hide them from their children,
Shewing to the generation to come the praises of the Lord,
And his strength, and his wonderful works that he hath done.
5For he established a testimony in Jacob,
And appointed a law in Israel,
Which he commanded our fathers,
That they should make them known to their children:
6That the generation to come might know them,
Even the children which should be born;
Who should arise and declare them to their children:
7That they might set their hope in God,
And not forget the works of God,
But keep his commandments:
8And might not be as their fathers,
A stubborn and rebellious generation;
A generation that set not their heart aright,
And whose spirit was not steadfast with God.
9The children of Ephraim, being armed, and carrying bows,
Turned back in the day of battle.
10They kept not the covenant of God,
And refused to walk in his law;
11And forgat his works,
And his wonders that he had shewed them.
12Marvellous things did he in the sight of their fathers,
In the land of Egypt, in the field of Zoan.
13He divided the sea, and caused them to pass through;
And he made the waters to stand as a heap.
14In the daytime also he led them with a cloud,
And all the night with a light of fire.
15He clave the rocks in the wilderness,
And gave them drink as out of the great depths.
16He brought streams also out of the rock,
And caused waters to run down like rivers.
17And they sinned yet more against him
By provoking the Most High in the wilderness.
18And they tempted God in their heart
By asking meat for their lust.
19Yea, they spake against God; they said,
Can God furnish a table in the wilderness?
20Behold, he smote the rock that the waters gushed out,
And the streams overflowed;
Can he give bread also?
Can he provide flesh for his people?
21Therefore the Lord heard this, and was wroth:
So a fire was kindled against Jacob,
And anger also came up against Israel:
22Because they believed not in God,
And trusted not in his salvation.
23Though he had commanded the clouds from above,
And opened the doors of heaven,
24And had rained down manna upon them to eat,
And had given them of the corn of heaven.
25Man did eat angels food:
He sent them meat to the full.
26He caused an east wind to blow in the heaven:
And by his power he brought in the south wind.
27He rained flesh also upon them as dust,
And feathered fowls like as the sand of the sea:
28And he let it fall in the midst of their camp,
Round about their habitations.
29So they did eat, and were well filled:
For he gave them their own desire;
30They were not estranged from their lust:
But while their meat was yet in their mouths,
31The wrath of God came upon them,
And slew the fattest of them,
And smote down the chosen men of Israel.
32For all this they sinned still,
And believed not for his wondrous works.
33Therefore their days did he consume in vanity,
And their years in trouble.
34When he slew them then they sought him:
And they returned and inquired early after God.
35And they remembered that God was their Rock,
And the high God their Redeemer.
36Nevertheless they did flatter him with their mouth,
And they lied unto him with their tongues.
37For their heart was not right with him,
Neither were they steadfast in his covenant.
38But he, being full of compassion, forgave their iniquity, and destroyed them not:
Yea, many a time turned he his anger away,
And did not stir up all his wrath.
39For he remembered that they were but flesh;
A wind that passeth away, and cometh not again.
40How oft did they provoke him in the wilderness,
And grieve him in the desert!
41Yea, they turned back and tempted God,
And limited the Holy One of Israel.
42They remembered not his hand,
Nor the day when he delivered them from the enemy:
43How he had wrought his signs in Egypt,
And his wonders in the field of Zoan:
44And had turned their rivers into blood;
And their floods, that they could not drink.
45He sent divers sorts of flies among them, which devoured them;
And frogs, which destroyed them.
46He gave also their increase unto the caterpillar,
And their labour unto the locust.
47He destroyed their vines with hail,
And their sycamore trees with frost.
48He gave up their cattle also to the hail,
And their flocks to hot thunderbolts.
49He cast upon them the fierceness of his anger,
Wrath, and indignation, and trouble,
By sending evil angels among them.
50He made a way to his anger;
He spared not their soul from death,
But gave their life over to the pestilence;
51And smote all the firstborn in Egypt;
The chief of their strength in the tabernacles of Ham:
52But made his own people to go forth like sheep,
And guided them in the wilderness like a flock.
53And he led them on safely, so that they feared not:
But the sea overwhelmed their enemies.
54And he brought them to the border of his sanctuary,
Even to this mountain, which his right hand had purchased.
55He cast out the heathen also before them,
And divided them an inheritance by line,
And made the tribes of Israel to dwell in their tents.
56Yet they tempted and provoked the most high God,
And kept not his testimonies:
57But turned back, and dealt unfaithfully like their fathers:
They were turned aside like a deceitful bow.
58For they provoked him to anger with their high places,
And moved him to jealousy with their graven images.
59When God heard this, he was wroth,
And greatly abhorred Israel:
60So that he forsook the tabernacle of Shiloh,
The tent which he placed among men;
61And delivered his strength into captivity,
And his glory into the enemys hand.
62He gave his people over also unto the sword;
And was wroth with his inheritance.
63The fire consumed their young men;
And their maidens were not given to marriage.
64Their priests fell by the sword;
And their widows made no lamentation.
65Then the Lord awaked as one out of sleep,
And like a mighty man that shouteth by reason of wine.
66And he smote his enemies in the hinder parts:
He put them to a perpetual reproach.
67Moreover he refused the tabernacle of Joseph,
And chose not the tribe of Ephraim:
68But chose the tribe of Judah,
The mount Zion which he loved.
69And he built his sanctuary like high palaces,
Like the earth which he hath established forever.
70He chose David also his servant,
And took him from the sheepfolds:
71From following the ewes great with young he brought him
To feed Jacob his people,
And Israel his inheritance.
72So he fed them according to the integrity of his heart;
And guided them by the skilfulness of his hands.
EXEGETICAL AND CRITICAL
Contents and Composition.The superscription (comp. Introd., 8, No. 3) and also the introduction (Psa 78:1-8) give us to understand that the history of Gods dealings with His people are to be narrated in apophthegmatic style for the instruction and edification of succeeding generations, and that, especially, His judgments, inflicted upon Israel for their ingratitude and unfaithfulness, are to serve as a warning to them. The several examples of these, which are presented, sometimes in epic style, with a certain diffuseness, are divided into two groups. The former (Psa 78:9 ff.) relates events which transpired after the Exodus during the march through the wilderness, and concludes with a general reflection upon them (Psa 78:34-39). The latter begins with an exclamation over the frequency of Israels transgressions, and places them in sharp contrast with Gods acts of deliverance from their residence in Egypt, until the people were led like a flock by His chosen servant David. In both of them the rejection of the tribe of Ephraim is brought strongly out in contrast with the choice of that of Judah, and the removal of the sanctuary from Shiloh to Zion. We cannot, however, infer anything from this in favor of the assumption that the Psalm presupposes the schism of the kingdoms, or indeed, contains hostile allusions to the Samaritans, and that it is therefore to be dated as late as possible. For the discord between Ephraim and Judah is much older than the separation, and there is so little to be determined from hostile side-glances, that Ephraims sin is rather to be regarded as representing that of the whole people. To go back to the time of David (Muntinghe) and to ascribe the composition to the celebrated Asaph, is impossible only for those who assign the Pentateuch to a later age, for the latter, with the exception of Leviticus, is made use of in ail parts of the Psalms. We can certainly conclude nothing from the circumstance that the Psalm closes with the leading of the people by David, for the preceding one concludes with a reference to the leading of Moses and Aaron. But the opinion is just as untenable that such events were not recognized as marking great epochs until long after (Calvin). The expressions in Psa 78:69 need not be referred to the lofty magnificence of Solomons temple, much less to a later time. The literal agreement of Psa 78:64 with Job 27:15, alluding to mourning for the dead, Gen 23:2, decides in general nothing, and makes as little against the priority of Psa 78:41 as the Divine title Holy One of Israel, so frequent in Isaiah does (Compare Caspari, Zeitschrift fr luth. Kirche und Theologie, 1844, No. 3). The application of Psa 78:2 to Christs manner of teaching, Mat 13:35, which does not, at any rate, prove that God or Christ speaks in the person of the Psalmist (Stier after the ancients), agrees well, on the other hand, with the circumstance that Asaph is termed already in the Old Testament the Seer (2Ch 29:30). Neither is this, indeed, decisive; for the name Asaph does not occur in Matthew, the citation being only made as the words of a prophet generally, on which account some MSS. with the Clementine Homilies ascribe this passage to Isaiah. In all points there is here wanting certain historical ground. Even the strongest argument against so early a composition, that all of the historical literature which was written for practical ends, was an offspring of later reflection in the unfortunate times in which the destruction of the kingdom was either threatened or accomplished (Hupfeld), is not altogether incontestable, for the whole biblical conception of history is not merely religious, and therefore practical, but is moulded in the spirit of the Theocracy and its Messianic aspect. [The hypothesis of the composition in the time of David and by Asaph the seer, is defended by Hengstenberg. He is followed by Alexander and most commentators. Perowne inclines to the supposition of a later origin on account of the triumphant tone employed in the conclusion, when speaking of Ephraim. All that can be said is that the probabilities are very strongly in favor of the view generally maintained. The subject is of more than ordinary interest as an argument for the genuineness of the Pentateuch is directly deducible from this hypothesis, if well established.There is properly no strophical division as suits the semi-narrative style adopted.J. F. M. ]
[In Psa 78:1 the word translated law in our version should have its original meaning, instruction. In Psa 78:8 instead of: stubborn, should be: faithless or disloyal.J. F. M.]
Psa 78:9. The sons of Ephraim.The whole of this verse has something strange in this connection. The expressions would lead one to understand an actual flight, perhaps an act of treachery in battle. Some therefore refer this (comp. Schnurrer in Comment, theol. ed. Velthusen, I. 76 ff.) to the defeat under Jeroboam (2 Chronicles 13.) But this is unsuitable because there it is a defeat, while here it is a crime that is described. Others understand some flight of Ephraim to be here adduced as an example of defection. But the supplying of the particle as of comparison before the sentence (Luther, Geier, and others) is linguistically impossible. The sentence could, logically, be better completed thus: Ephraims sons (were like) archers armed with bows, who turned back (Venema, Kster, Olsh., De Wette). We would then have a figurative designation of desertion and unreliableness like the deceitful bow in Psa 78:57. But even so there is felt the need of the particle of comparison and then of the relative. And with what event is the defection to be connected? Is it that of the ten tribes (De Wette and others) when they separated from Judah? This is untenable, because it is the sins of the people against God in times before David that are spoken of. Let this be admitted, and the figurativeness of the expression relating to the turning back of those armed with bows be still maintained. Then the thought is clear, that the Ephraimites, in spite of their supply of arms, and efficiency in their use, proved themselves recreant and cowardly in defending and leading the cause of God (Delitzsch). But how comes the Psalmist to mention Ephraim in this place, where he has been speaking of the unfaithfulness of the fathers? Is Ephraim viewed as representing the whole people, perhaps on account of their predominance in the time of the Judges (Hengst.)? Or on account of the presumption with which Ephraim was upbraided, Jdg 8:12 [Psa 12:3?J. F. M.] (Geier)? This is possible neither according to the words employed nor according to the facts. For the rejection of Ephraim and the choice of Judah form just the cardinal point towards which the whole historical retrospect is directed, Psa 78:67 f. If we are not, therefore, to regard these words and those that follow as a later insertion (Hupfeld, Hitzig), which is somewhat arbitrary, then we have only to hold the opinion that the verse contains a pragmatic preparation for the rejection of Shiloh and Ephraim as mentioned later (J. D. Michaelis) and at the same time to bear in mind how much the Asaph-Psalms have to do with the tribes of the sons of Joseph.
Psa 78:12. Zoan. Ancient Egyptian Zane, called by the Greeks Tanis, on the eastern shore of the arm of the Nile afterwards named, a very ancient (Num 13:23) residence of the Pharaohs. It is often mentioned by the prophets in the later occasions of contact with Egypt, not merely because it was the most easterly portion of that country, and that which lay nearest to the Hebrews, (Isa 19:11; Isa 19:13; Isa 30:4; Eze 30:14), but because it came directly into view as the residence of Pharaoh before which Moses wrought his miracles. Brugsch (Aus dem Orient 2:45), has no doubt that Moses directed his glance at the colossal sitting-statue of Rameses II. now in the pillar-court of the Royal Museum in Berlin, which was consecrated to the Baal-temple at Tanis after the expulsion of the Hyksosdynasty and was set up before its entrance. Ebers [Egypten und die Bcher Moses I. 274) says: In ancient times this country, cleared by the Phnicians, the best agriculturists of the world, irrigated by the Egyptians, the most skilful of all canal-makers, was the granary of half the world, and even under the Arabs, a golden meadow interspersed with villages and covered with broad fields of corn. It is yet, for the time, uncertain, whence the Hebrew appellation of Egypt (Mizraim) is derived, whether it comes from an Egyptian root, (Reinisch, Sitzungsberichte der Wiener Akad. 1859, p. 379), or has a Shemitic origin (Ebers, p. 71 ff.). The Nile valley itself (though not its inhabitants) is called on Egyptian monuments, cham=black. This refers to the color of the ploughed land. For the same reason Syria, Phnicia, and Palestine are called in the hieroglyphics tesr=red (Ebers, p. 55 f.).
Psa 78:24 f. Manna is in Psa 105:40 after Exo 16:4 called bread here corn of heaven: the latter scarcely without allusion to its form, and bread of the strong, for which the ancient versions put directly angels bread, as in Wis 16:20. This does not mean that it is the food of the angels or prepared by angels (Stier after the old expositors) but that it descends from heaven (Chald.), the abode of the angels. The angels are called, as in Psa 103:20, the strong heroes. This explanation is to be preferred to the other: bread of the great, the nobles (Schnurrer, Rosenmueller, De Wette, Gesenius). The sense of every one is recommended for by Exo 16:16 ff. But on account of the contrast this word may also mean: Man (Chald., Delitzsch, Hitzig).
Psa 78:38; Psa 78:41. And he, full of compassion. This verse, and before it, Deu 28:58-59; Deu 29:8, were recited when there were being administered to criminals the forty stripes save one which Paul according to 2Co 11:24 had received five times (Delitzsch). According to the Rabbinical numeration this verse is the middle of the 5896 stichs of the Psalter, and Psa 78:36 the middle one of its 2527 verses (comp. Buxtorf, Tiberias 1620, p. 133). [Psa 78:41. Perowne: ; the Hiphil occurs again in Eze 9:4, in the sense of putting a mark on (the forehead). So it was taken by the Chald. here, and this has been explained in two ways (1) They put limits (marks) to the power of God, or (2) as Hengst., Del. and others, they branded with reproach. But it is better to connect it with the Syriac, meaning: pnituit, eum doluit. Perowne, therefore, translates troubled. So Dr. Moll in his translation, grieved.J. F. M.].
Psa 78:47. VinesIt is still remarked altogether erroneously by many expositors (by Hupfeld and Hitzig last) that the vine is named before other natural productions, according to a Canaanitish and not an Egyptian point of view. It is even said that Egypt had but little vine-culturesince none were permitted to drink wine (De Wette). It is just in Egypt that wine stands in the first rank of the liquors presented to the divinity (Ebers, p. 323). And there is a distinction made between the different sorts, choice and common, red and white, domestic and imported. The temple inscriptions at Dendera show also that a festival, the full-drinking feast, was celebrated in honor of Hathor, the goddess of lust and love, the mistress of inebriety Dmichen. (Bauurkunde von Dendera und Tempelinschriften, p. 29 f.). That wine was regarded as a necessity, even of the lower classes, appears from a note which an officer of Rameses II. in the fifty-second year of his reign, made on the back of a papyrus, and which gives the amount of rations of bread and wine distributed by him to the workmen. (Ebers., p. 326).
Psa 78:49. Evil angels.Strictly: angels of the evil, that is, angels bringing misfortune (Delitzsch). Linguistically it is admissible to translate: angels of the wicked=wicked angels (Sept., Targ., Symmachus, Rabbins and most). Hengstenberg cites a sentence of Jac. Ode (de angelis p. 731 f.) deum ad puniendos malos homines mittere bonos angelos et ad castigandos pios usurpare malos. But even Hupfeld, who contends against this, as being too strict a distinction, referring to Jdg 9:23; 1Sa 16:14 : 1Ki 22:21 f; 1Ch 21:1; Job 1:7, acknowledges finally that they have their name: bad, not from their dispositions, but from their influence. The death of the first-born was (Exo 12:13; Exo 12:23), effected by the destroyer (Heb 11:8). The word in question may denote the Angel of Jehovah in His attribute of Avenger (2Sa 24:16), but may also be taken as a collective (1Sa 13:17).
Psa 78:54-61. To this mountainThis expression, in accordance with its position as being in apposition, and according to Exo 15:17, is to be understood of the Holy Land as a mountainous country. Deu 1:7; Deu 1:20; Deu 3:25; Isa 11:9. (Aben Ezra, Hitzig, Hupfeld, Delitzsch), but is not to be explained as a prophetic allusion to Zion (Hengst). In Psa 78:59. Israel is to be taken in the narrower sense=Ephraim. This is proved by the parallelism with Shiloh, Psa 78:60, and the contrast to Judah, Psa 78:67 (comp. Jer 7:12 f.). Shiloh was in the time of the Judges the chief seat of the Sanctuary (Jos 18:1 ff; Jos 21:2; 1Sa 1:4.) After the Ark of the Covenant had fallen into the hands of the Philistines, the tabernacle was not brought back to Shiloh, but was taken at first to Nob (1Sa 21:2); and after Saul had placed that city under ban was brought to Gibeon (1Ki 3:4), while the ark after its restoration to Israel was deposited in Kirjath jearim (1Sa 7:2). The ark is called in 1Sa 4:21, as here, [glory, Psa 78:61, M.] as the place where God manifested His majesty and glory, Comp. Psa 132:8.
Psa 78:65 f. That shouteth by reason of wine. This cannot allude to the battle-cry of a warrior (Hupfeld), when he is roused up from intoxication (Chald.), for intoxication is not spoken of in the text and wine is not parallel to sleep. The allusion must therefore be to the enkindling of the fire that animates the breast of the warrior, to his rapid change from a state of rest to action, and to the increased elasticity of his frame from the use of wine (J. H. Michaelis, Hengst., Del.). Following another derivation and comparing with Pro 29:6; Pro 29:1 we might translate: who allows himself to be overcome by wine (Schnurrer, De Wette, Stier, Hitzig). Yet this meaning existing in the Arabic is not established in Hebrew, and is less suitable in this connection. Bttcher explains: who recollects himself. In Psa 78:66 there is no allusion make to striking back (Geier, Hengst., Hupfeld) but to the disgrace inflicted upon the Philistines and recorded in 1Sa 5:6 (Targ., Sept., Vulg., Luther, Del., Hitzig).
Psa 78:69 ff. Like high, etc. In the Hebrew we have only an adjective=high, elevated. The following explanations have been given: Like high palaces (Aben Ezra, Kimchi), or mountains (Calvin, Kster, Hengst.,) or the heights of heaven (Isaaki, Stier, Hupfeld, Del.). The latter seems most natural=excelsa (Job 21:22), and there is no need of uniting the two Hebrew words, and reading in order to gain this meaning (Hitzig). But on account of the general nature of the expression and the absence of the article it is still doubtful whether heaven and earth are parallel, and that with reference to their firmness and duration, surviving all changes even to the end of the world. It appears, however, as if that were only expressed in the second member, while in the first there is presented the pre-eminent exaltation, the grandeur of the sanctuary as established by God. At all events the mode of expression favors the hypothesis of the early composition of the Psalm, because the threatening of the destruction of the Temple appears already in the earliest prophets. [In Psa 78:71 means literally the suckling ones, that is the ewes. It has been misunderstood in Isa 40:11, in the same way.J. F. M.].
DOCTRINAL AND ETHICAL
1. The history of former times, especially of Gods dealings with His people and their conduct, should serve to instruct and warn succeeding generations, and should, therefore, in accordance with Gods will and word (Exo 10:1-2) be handed down by the parents to their children. The terms parable and enigma applied to these events have reference to the fact, that everywhere in sacred history there lies a concealed background of instruction; that it is prophecy turned backward, that throughout it the mutato nomine de te fabula narratur prevails; that between all the lines are the words let whosoever reads understand, which call upon us to penetrate through the shell to the kernel, from the grapes of history to press out the wine of instruction (Hengstenberg). The highest view which can be taken of history is that in which its events are regarded as parables of God addressed to men (Novalis).
2. Many things occur in the world which are as unexpected, and appear as strange, as once to Gods people appeared the rejection of Israel and the exaltation of Judah. And yet in the one case as in the other there is a visitation of God to be recognized. But there are many who will not be warned. They may hear recounted the judgments of God upon those of old, and concur in the opinion that they were inflicted justly. Yet none the less do they follow their footsteps; and thus there is perpetuated an ungrateful and faithless generation, concerning which God has to complain, that He has displayed His wonders to it in vain.
3. The more exalted the position, and the more signal the privileges which God confers upon a man or a nation, the greater is the responsibility and the more heinous the guilt, if the influence thereby gained leads other men also into false paths and brings them into conflict with Gods commands and promises. And there follows thereupon also a more dreadful punishment. For God will not abandon His design because those called first do not walk worthy of their vocation. He rejects the faithless and chooses for Himself other servants and in this He manifests the same ways of dealing as when He took David from tending his fathers flock, that he might feed the flock of God.
4. He who will ask something of God, must see to it that it be done in faith. For even the unbelieving and disobedient ask many things from Him and the Lord does not deny them. But the fulfilment of their wishes proves their destruction, for Gods judgments are thereby executed upon them. God also will be entreated, but will not be tempted. To tempt God, means: to doubt whether He is God. It is characteristic of unbelief that it is wilfully ignorant of that by which God had before made proof of His Divinity, and acts towards Him, as though He now for the first time were giving evidence of it. (Hengstenberg). Tempting God, therefore, is no less a falling away from faith than it is discontentment with and murmuring against Him. Biblical History is a prophecy which in all ages is fulfilled in every mans soul. (Hamann).
HOMILETICAL AND PRACTICAL
God teaches us even by His actions; but we are to understand, apply, and proclaim them.The problems of history are solved when we contemplate the dealings of God.We should always and in all things have regard both to the severity and to the goodness of God.Forgetfulness of Gods goodness and the ungrateful reception of His favors are the causes of many sins.God punishes unbelief and disobedience not only among the heathen but also among His own people.The making known of Gods deeds is (1) A good custom of Gods people of old. (2) The will of God enjoined upon us. (3) The best means of glorifying Him.God endures the proof well, when He is tempted, but it fares ill with those who undertake to do it.He who would truly trust in God, must from the heart believe on Him; for he who believes thus, does not doubt.Murmuring against God is as much opposed to faith as tempting God is.
Starke: How pleasing it is to God, that we hear His word, take it to heart and live in accordance with it! for it saves us from all that would harm the soul.The best inheritance which parents can leave to their children, and the best art which they can teach them, is the knowledge of the glorious deeds of God and how to glorify His majesty.It is an unadvised demand, that God should perform still more of His wonders, as if men would then have more faith, Luk 16:27 f. The example of Israel testifies to the opposite.When God manifests His name especially in renowned cities and countries, He does it not because He slights other places, but because the outward splendor of such places is a fitting means of spreading His glory far and wide.Unbelief is the denial of God, yea, the greatest sin of all, because from it result all other sins.All creatures are ready at all times to execute Gods commands. Man alone contends against His Creator. Is that not to be deplored? Isa 1:5; Jer 8:7.To seek God in distress is right and necessary, but if we do so that we may be freed from trouble, and are unwilling to forsake sin, we then dishonor God and lead ourselves the more deeply into sin.If God punishes others, it should stir us up to repentance. He can find us out too, and visit us.God sends not only exalted spirits or angels when He would punish men. He can do it also by means of feeble worms.God proceeds gradually in the inflictions of His judgments, so that when men will not amend their ways after more gentle punishments, He keeps sending them more severe ones, which touch them more closely still.Where Gods word is taught in its simplicity and purity, there let men hold fast to it and live according to its holy precepts, that He may not remove it from them.What God has erected for His dwelling, shall stand forever according to His purpose.He who is faithful in lesser matters, is employed by God in greater ones: experience confirms this not only in things temporal but in things spiritual also.Luk 16:10.
Selnecker: Contempt of Gods word, pride and arrogance have never been of any benefit, and have always resulted in evil.Menzel: God will not have these histories forgotten, but will have parents impress them well upon their children; and they will learn from them, (1) To recognize Gods glory and power, (2) to fear that God and trust in Him.Frisch: To tempt God is nothing else than to demand from Him an exhibition of His utmost power, or an indication of His purposes with regard to us.Renschel: God tries us with both hands, the hand of mercy and the hand of anger and punishment, and when men will not follow the one, He urges them with the other.Oetinger: How obedience or disobedience were always attended by Gods blessings or judgments, and how He did not punish according to its desert, the greater sin that always followed great blessings, but so ordered Ephraims punishment that the whole nation came to enjoy new blessings on Zion under Davids reign.Tholuck: Unbelief is so deeply rooted in mens hearts that when God performs wonders on earth they doubt whether He does the same in heaven, and when He performs them in heaven, they tauntingly ask whether He can perform them on earth too.Guenther: God can punish even by riches and affluence.In faith in the word of prophecy let us diligently search that great Book of God, the history of the world, that we may discover the signs of the times, and that the Lord may enlighten our eyes unto eternal salvation!Schaubach: The righteous judgments of God repeat themselves in the worlds history. Can it be that we have a reprieve, so that the punitive justice of the Lord shall not be inflicted upon us?Taube: In the description of the plagues we gain a twofold view of Gods government, first, that everything subserves Gods plans in His ways and judgments; secondly, that God proceeds gradually in the severity of those judgments.
[Matt. Henry: Those cannot be said to trust in Gods 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.Those hearts are hard indeed, which will neither be melted by the mercies of God, nor broken by His judgments.
Scott: Severe afflictions have been necessary to recover us from our backslidings, and though we were not mere hypocrites in returning to the Lord, yet we soon forget the salutary lesson, if our hearts have perhaps been sincere, they have not been steadfast with Him.J. F. M.].
Footnotes:
[1][The reference to Pro 29:6, is hardly justifiable as there also is to be taken from J. F. M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This Psalm, as the title sets forth, is a Maschil, that is, a Psalm of instruction. It contains, in an historical method of relation, God’s gracious dealings with Israel as a people. In reading it the believer should have an eye to his own history, to mark the parallel between Israel and himself.
Maschil of Asaph.
Psa 78:1
This verse opens by way of preface to call up the attention of all concerned. It was the usual method observed by the prophets and messengers of the Lord, to proclaim their commission by the divine authority, and as such to demand respect. Isa 1:10 ; Pro 8:1-6 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 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. So, then, the words may permissibly bear the application which I purpose to make of them in this sermon, re-echoing only the thoughts which the season has already, I suppose, more or less, suggested to most of us. 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 continued lapse of the mysterious thing the creature of our own minds which we call time.
I. Let us associate God with memory by thankful remembrance. 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 or looking backwards. 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. 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. Such an exercise of grateful God-recognizing 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.
( a ) 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.
( b ) Another mood leads us to look back into the past dolefully and disappointedly, to say, ‘I have broken down so often. I may as well give it all up.’ Never! If only we will look back to God we shall be able to look forward to a perfect self.
( c ) There are others to whom remembrance is mainly a gloating over old sins. Alas! for the man whose memory is but the paler portraiture of past sins. You may find a refuge from that curse of remembrance in remembering God.
( d ) 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 for all these the remedy is that we should not forget the works of God, but see Him everywhere filling the past.
II. Let us live in the future by hope in Him, our remembrances and our hopes are closely connected. 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. But if, according to my text, we set our hopes in God, then we shall have a certainty absolute.
III. 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. 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.
A. Maclaren, Christ’s Musts, p. 118.
References. LXXVIII. 9. S. Baring-Gould, Village Preaching for a Year, vol. i. p. 9. Spurgeon, Sermons, vol. xii. No. 696. LXXVIII. 10. J. Baines, Sermons, p. 113.
Drink From the Depths
Psa 78:15
The Psalmist is here reviewing the providence of God that sustained the children of Israel in the desert. That providence had made a deep impression on him, and he delights to dwell upon its wonders. Take, for example, the water from the rock of which the Psalmist is speaking in our text. It comes to him in a flash as the great wonder of it that God gave them drink out of the great depths. What the people came for is a draught of water, and God in His mercy gives them their desire. On that thought I wish to dwell carrying it through some of the activities of God.
I. Think then for a moment of the world of nature as it unfolds itself in all its beauty round us. There is not a bird or beast, there is not a tree or flower, but is ministered to in the way our text describes. I take the tiniest weed that roots among the stones, the flower in the crannied wall of which the poet speaks, and I ask what does it need to live? It needs a little warmth; it needs an occasional moistening with rain. Now in a certain measure this is true, but you can never stop there in this mysterious universe. Try to explain the light that a rose needs, and you are canned into the depths of solar energy.
II. Again, think of our senses for a moment, think of our sight and hearing for examples. To one man, as to the Peter Bell of Wordsworth, a primrose is just a primrose and no more. To another in the meanest flower that blows there are thoughts that do often lie too deep for tears. Or two men listen to a piece of music and one as he listens is profoundly stirred by it; yet play that piece before another, and it is sound and fury, signifying nothing. So at the back of every sense we have there is a deep that you can never fathom.
III. Again let us think of God’s ways in providence in the ordering and discipline of our lives. One of the lessons we learn as we grow older is that our discipline is not exceptional. It is not by exceptional providences that we live. It is not by exceptional joys we are enriched. It is by sorrows that are as old as man, by joys that are common, as the wind is common that breathes on the meanest street.
IV. Then think again for a moment of the Bible. Now there is one thing that always arrests me in the Bible. It is that the Bible is such an ancient book and yet is so intensely modern and practical. There is not a problem you are called to face, there is not a burden you are forced to bear, but your strength for it all shall be as the strength of ten if you make a daily companion of your Bible. It gives us a drink out of the great depths.
V. Then, lastly, think for a moment upon Jesus of Jesus in relation to His words. If ever words were as water to a thirsty world, surely it was the words that Jesus spake. That is why the words of Christ will live even when heaven and earth have passed away. You can exhaust the cup, or drain the goblet dry, but you cannot exhaust the spring fed from the depths.
G. H. Morrison, The Wings of the Morning, p. 198.
Mistrust That Destroys
Psa 78:21-22
I. Unbelief is malignant when it is a product of the flesh and its tyrannous appetites. Of that we have an instructive example in the text. That was not a guiding angel, a ministering presence, a guardian providence altogether to their minds, which brought them through the depths of the sea and forgot coupons for the banquets that should have been arranged for them at different stages of their journey. In the midst of their toils and privations the fretful descendants of Abraham were having the best possible training for prowess, sovereignty, full salvation.
II. There are men who are unbelievers because their vanity has been vexed and their ambition thwarted, and in the scheme of things which would win them faith and approval, others must needs be found bowing at their feet. God’s programme of life and salvation differs from ours, and this tempts us to be unbelieving. Some of us make it a condition of the trust God asks from us that we shall first get all we want.
III. Another sign of malignant unbelief is that it thwarted men in working out the appointed problems of life and salvation. The mind trained to methods of historical research is exasperated to contempt by the uncritical methods of pietists who do not grasp the human part in revelation, and the Bible is despised because of the narrowness and illiteracy of some good Christians who honour it. The man needs our richest pity over whom, for any of these reasons, the Bible has lost its authority. Very often it happens that the unbelief we have cultivated so far afield, we bring back into the circle of our common duties, and find ourselves torn, disheartened, disabled in the presence of providential tasks which lie ready to our hands. That is where the condemnation begins. The unbelief which is malignant, kindling a fire against Jacob and wrath against Israel, is that which reduces men to the level of the brute before the lofty calls and solemn problems of daily life.
IV. The unbelief is malignant which impeaches a God who is in the very act of proving His covenant friendship with us and leading us forth into freedom, privilege, blessedness. The unbelief which affronts God is that which denies His personal sovereignty over us and impugns His gracious ministry in our lives. We are not dealing merely with the history of effete religions, and our mistrust is not the epitaph penned by a distempered soul for the tomb of a departed God. Our vaunted doubt is an affront to a living Benefactor, a stab at the warm love that is ever brooding over us, a gross filial impiety; for the signs that our lives are under constant guidance are as indisputable as those vouchsafed to Israel of old, however much they may differ in form.
V. Unbelief is malignant when the most memorable experiences of our history furnish sufficient warrant for the faith we are required to exercise. God never asks from men an arbitrary and impossible faith, and it will always be found that He has prepared us by the lessons of our previous history for the next heroic act of trust that is required. The demand for faith is culminative, and the longer our experience of His guiding and saving ministry, the greater the obligation that rests on us. The faith God seeks must be achieved first of all in connexion with the problems of our personal life, and when it is achieved there, the stupendous histories and pronouncements of the Bible will no longer cause us to stumble.
T. G. Selby, The Unheeding God, p. 42.
Soul Food
Psa 78:24-25
What do you live upon? How many lives have you? Who is the sustainer of your life? In what direction do you look for daily sustenance? Surely here in these two texts, which are in reality one text, we find exactly what man needs at his best estate ‘corn of heaven, angels’ food’. Is such sustenance available? Yes. Are there any invitations to partake of this food? Certainly; invitations given as with the blast of trumpets to come and eat, to come buy wine and milk without money and without price.
I. What do we live upon? Here is com from heaven, here is angels’ food, and we may perhaps never touch it. Let it not be supposed that God is responsible for our self-impoverishment; He never meant us to impoverish ourselves, He never meant us to attempt to satisfy our hunger with the husks that the swine do eat.
II. This wonderful Psalm shows the absolute futility of mere miracles. God seems to have worked all His miracles in this 78th Psalm; it is as full of miracles as the Lord’s sermons were full of parables. Yet all ended in a deeper atheism; not an atheism as we understand the word, a term emptied of God, but a term so filled with gods as to dethrone God.
These people in the wilderness tempted God to do another miracle, and then another, and at last miracles became commonplaces to them, ceasing to be miracles and sinking below mere anecdotes or transient circumstances. Let us get back to the idea that God is the sustainer of man, God is the bread-giver; let us go back to our little child-prayer, Give us this day our daily bread. That prayer will do more for the world than atheism has ever done; that prayer will keep the world sweet when many a vain intellectual theory will pervert its imagination and destroy its conscience.
III. ‘Corn of heaven, angels’ food.’ Let the imagery stand for all that it really means. We cannot take out of it the idea that bread and water and honey and locusts and all the old wilderness’ fare may be so accepted and utilized as to become as if it were corn of heaven and angels’ food. Surely it was angels’ food in the most literal sense that Adam ate when he was in the Garden of Eden.
Are we sustained by the living God? Do we live upon God? Do we understand how many kinds of food or elements of sustenance God can give to us? Jesus Christ revealed the great philosophy of living; He said, ‘Man shall not live by bread alone’. The meaning is so often mistaken or perverted, as if the passage read, Man must have something more than bread, he must have something to his bread, it will not do to give him mere bread, bare bread. The passage has no such poor drivelling meaning. Here is a great philosophy of sustenance; man shall not live only by bread, as if there were only one way of living, as if there were only one method of keeping man together in his personal identity. God can feed a man on the rocks or in the air or on the sea, away from civilization wholly. When men rightly live in God the world will be at rest, and not until then. There is no way of rightly living in God but through Jesus Christ His Son.
Joseph Parker, City Temple Pulpit, vol. II. p. 233.
References. LXXVIII. 25. H. Melvill, Penny Pulpit, No. 1497, p. 113. LXXVIII. 40. F. E. Paget, Helps and Hindrances to the Christian Life, vol. i. p. 88. LXXVIII. 41. Archdeacon Wilberforce, Sanctification by the Truth, p. 12. Spurgeon, Sermons, vol. v. No. 272. LXXVIII. International Critical Commentary, vol. ii. p. 178.
The Gospel Palaces
Psa 78:69
All ye who take part in the building of a church know that you have been admitted to the truest symbol of God’s eternity. You have built what may be destined to have no end but in Christ’s coming. Cast your thoughts back on the time when our ancient buildings were first reared. Consider the churches all around us; how many generations have passed since stone was put upon stone till the whole edifice was finished! The first movers and instruments of its erection, the minds that planned it, and the limbs that wrought at it, the pious hands that contributed to it, and the holy lips that consecrated it, have long, long ago, been taken away; yet we benefit by their good deed. Does it not seem a very strange thing that we should be fed, and lodged, and clothed in spiritual things by persons we never saw or heard of, and who never saw us, or could think of us, hundreds of years ago? Does it not seem strange that men should be able, not merely by acting on others, not by a continued influence carried on through many minds in a long succession, but by one simple and direct act, to come into contact with us, and as if with their own hand to benefit us, who live centuries later? What a visible, palpable specimen this, of the communion of saints! What a privilege thus to be immediately interested in the deeds of our forefathers! And what a call upon us, in like manner, to reach out our own hands towards our posterity! Freely we have received; let us freely give.
J. H. Newman.
Fuente: Expositor’s Dictionary of Text by Robertson
Day and Night Leading
Psa 78:14
Did some man imagine this? I thank him. Life is the sweeter for having such men among us. What a man it was that thought of this condescension and love on the part of the miracle-working God described in this most musical psalm! It was worth being born to imagine this conception of God. It is so tender, so fatherlike, so comforting; it is charged to the full with inspiration of the best kind; it makes all things feel securer; it brings to the soul contributions from all quarters, contributions that increase its wealth, that improve its quality, that inspire its courage. Are we, then, face to face with a poem? so be it: the society is good; the touch of this man has healing in it, “In the daytime also he led them with a cloud, and all the night with a light of fire.” Can men imagine such history as that without anything to go upon, without a germ to start with? Why we are told the universe began with a puff of smoke, and was whirled into its present rotundity and glory by persistent force; but this man had nothing to go by. His conception of God is a greater miracle than the creation of the universe itself, even according to the suggestions of physical science for there is no providence, no father, no rhythm of movement, in all the great action of life; it is a tumble, a scramble, a fierce on-rush, a phenomenon of madness. Yet this man dreamed one night that God in the daytime led his people with a cloud, and all the night with a light of fire. Thank God for such a vision: it brings with it its own authority; its music is its inspiration, its comfort is its indisputable credential. We may linger in the society of this poet; he may prove to be a prophet.
A startling statement that people were led in the daytime. Surely there is no need for leadership in the season of light. When all the heaven is aflame with glory, every man surely can lead himself. The audacity of the statement begets some interest in the speaker. An irony of this kind could only be uttered by a very great man, or by a very small one. Who needs a guide in the daytime? What man does not undertake to do all he has to do when the light is plentiful? It would seem to be wholly unnecessary to have leadership when the sun is at the zenith, or when he is climbing to it, or when he is descending from it. Surely the sun is an opportunity, and an inspiration, and a sufficiency. We might talk so with regard to all the outgoing and experiment and adventure of life. Man has reason. He says he can put things together. He claims what he calls a power of inference; he can set events in a line, mass them, redistribute them, interrogate them, and draw out of them what he calls conclusions. All this is done by virtue of the reasoning faculty that distinguishing token of man, that sign-manual of semi-divinity. What need, therefore, has reason for being led? Reason says, I am leader, not led. Not only has man reason, he has experience. He claims to know what he is about. He bristles up into a kind of Papal conceit of infallibility when he says, I know what has happened, and therefore I can tell practically what is about to occur, and yesterday shall be the teacher of today and the hint of to-morrow. There is sound sense in that. Reason certainly has a great function to perform; experience ought not to be lost upon men; history ought to have something to say at the council-table of every man, in the family, and in the counting-house, and on the high-road. This is all admitted. Then some men have peculiar natural sense, nous, gumption, sagacity. In a moment they can say, That is not the road; this is a mistake; that ought not to have been done; the right way lies otherwhere. Generally, they are right. They are what may be called, and justly, strong-minded men. Can they not be left to go out by themselves, to find out all the rest when they have found out so much? Does it not “stand to reason” that in the daytime men do not require to be led? Then again there is that greatschool which is denominated human society. Men help one another. Men learn from one another. The mistakes of others ought to be warnings to those who look on. When men fall in the way those who follow should beware lest they too come to the same pitfall. Here, then, we have reason, experience, natural sagacity, human society, a thousand other ministries all operating in the daytime: what need have we for divinity, supernaturalness, providence, that higher rule which is called divine? A very proper question, admitting of a very satisfactory reply. It is in the daytime men go most astray. Very few people go astray at night. There is a natural fear, which becomes a natural caution and restriction of liberty, and men say they had better wait until the light comes before they go out on any adventure. How tempting is the daylight; we had not thought of it so before, but it is in reality an infinite temptation. We can see so far, we can comprehend so much; we can see where the river goes down, down, down, and turns round into mystery. Let us pursue the fluent line! The whole horizon seems to be set with spectres that tempt men away over swamp and bog, and hill and dale, and through wood and water, and then we begin to realise what it is that has taken us from home as we grasp the mocking cloud. Now we think of it, it is really in the “daytime” that men make fools of themselves, by outwitting their own sagacity, and by following things that have no reality and that will not condescend to be appropriated to individual uses. How well it would have been for some men had there been no daylight! How much there is in that daylight to excite the spirit of adventure! Yet, properly used, it is the very blessing of God, the great opportunity of life, so nearly do death and life lie together. There never can be but a step between life and death. When we say that death is a long way off, we say what we do not know. Death can never be far away in any mortal state. God led his people in the daytime with a cloud. It required a poet to think of that. It is just the thing for leadership a wraith, a spectre, half-thought, half-thing, almost alive, taking up no room, or taking up so little as to leave space enough for those who want it: and there it goes! A man must have sharp eyes to see some clouds, they are so thin, so vaporous, almost invisible, but always there, and when moving always moving in the right direction. We look for earthquakes, and report them; we tell all the tragedy of the volcano how it rumbled, and heaved, and burst, and spit its infinite lava; we are fond of emphasis: but what is leading life in the daytime is but a cloud. It requires to be watched, yea, looked for; its very thinness is part of its religious influence; it may move so noiselessly that unless we keep our whole attention fixed we may miss the movement, and be left without guide or sign or token or help in the infinite wilderness. Never let it be said, Thy servant was busy here and there, and the cloud passed without notice. “Busy here and there?” no; a man can never be busy both here and there: he is ruined by the division of the places. A man can only be busy either here or there. We cannot serve God and mammon. The very cloudiness of the revelation of providence is a religious appeal, and ought to awaken religious vigilance and keep us on the alert, for at any moment, without blast of trumpet, the cloud may arise and move. Ye can discern the face of the sky: how is it ye cannot discern the signs of the times? God has other monitors than earthquakes. Oftentimes he is not in the great wind at all; he comes through the medium of a still small voice, and whispers eternity into the trembling heart Blessed are they that watch and wait and hope. No life need be without guidance. We must restrain impetuosity, and self-will, and defiance, which spoils everything, and be quiet, solemn, expectant. “He that believeth shall not make haste;” “in your patience possess ye your souls.” Lose self-control, and the battle is lost also. The quiet waiting man always wins, in religious phraseology, is brought to his desired haven, and is blessed with an abundance of benediction. Never imagine, then, that in the daytime men need no leadership. Men may boast and least suspect themselves when they are conscious of their own ability. “Pride goeth before destruction, and an haughty spirit before a fall.” When a man says he is perfectly equal to the occasion, he knows every enemy and every difficulty on the road, and desires to be let alone; watch him, for you will see him no more. Fools are crowned and beheaded on the same day.
Even the night need not shut out the light of God, “all the night” he led them “with a light of fire.” There must be night. That is strange, but true. There must be darkness. Why cannot we always have holiday, festival, noontide? Why not have an infinite monotony of glory? If we close the Bible, we do not alter the facts of life. Better keep the Bible at hand as the deepest and wisest interpreter of all the mystery of existence. As we have before seen, it shirks nothing. This is no book with dainty fingers that will only touch dainty things. It blurts out the whole truth about everything. It stands up sometimes and talks so loudly and frankly that we shut our ears lest people should overhear who will only by their presence excite our shame. It goes up to the greatest questions, and solves them. It takes up little children and kisses them, and sets them down again to grow into men. It says to sorrow, What is the meaning of these red eyes and stained cheeks? Come near me, poor weeper, and rest awhile; I will give thee a new chance in life. The Bible comes into the night of our experience, and says, I will set it with stars all over, so that there shall not be room to put another diamond in all the coronal; and as for this cold night, I will light a fire not a crackling flame, but a glowing fire and the darkness shall make it the more precious. How providence adapts its communications to circumstances! A cloud would have been no use at night; a fire would have been wholly out of keeping with the poetry of daylight. Providence knows what is best. The fitness of things is a religious argument. It would be a marvellous thing for any man to take up an alphabet, ten thousand alphabets, and to shake them out of a sack so that they would fall into Paradise Lost. Yet Paradise Lost is nothing but an arrangement of the alphabet. I am not aware that that miracle has ever been performed. So it is an infinite marvel that life in all its activities, impulses, selfishness, goodness, badness, tragedy, comedy, should be but so many unrelated pieces all shaken down out of heaven into human history. No. There is a shaping Hand about. There is a Spirit somewhere. What is my proof of the existence of God? My own lifetime, that is a tract I never bought, and cannot sell, and the more I read it the more I pray.
Providence brings with it not only a light at nighttime, but “a light of fire.” It might have been another light, but it would not have fitted all the occasion with so exquisite an adaptation. The night is cold, so the light is of fire. Other light may glare and dazzle, gleam upon the eyes so as to hurt the vision, but oh! there are two comforts in the household fire the warmth and the light; not a light that could be seen afar, but a light just adapted to the next step or two and so warm, it makes the house. There can be no house in the winter unless the fire is lighted. Even the library looks a more living library the moment you apply a match to the fuel in the grate; the fire and the books seem to know one another, seem to have been waiting for one another, and all the authors say, Now is our opportunity; let us confer and grow wise. And the fire is the crown of the winter. It is the very centre and joy of our Christmas festivity. However far you stray away in the snow it is the fire in the house that is getting ready for you the very delight of your enjoyment. Thus providence adapts its communications: here it is a book, there it is a conscience, yonder it is both; here an infinite civilisation, and yonder a barbarism that is waiting, struggling with its men, hardly knowing which is upward, which is downward, which is right, which left, but still working out its own grim problem. Could the world do without its barbarism any more than the earth could do without its sea? There is more water than land on what we call the earth. There may be more barbarism than civilisation, there may be more wickedness than goodness, there may be more desert than garden; and it is not for us to explain why these things should be or how they came to be; the counsel is in heaven, and we are living from without and from above, and by-and-by we shall be called in to hear how it all came to pass, and how the very darkness was made into a temple, how the very wilderness was needful for the culture of our life, and how our necessity was one of our chief riches. How regularly the day comes, how regularly the night; how regularly, therefore, the cloud and the pillar of glowing illuminating fire! But monotony itself need not be oppressive. Life is monotonous, and yet we could not give up the monotony. We could not give up our daily bread bread in the literal sense. What must go if we economise? The luxury, the rich wine, the dainty confection: now let the bread go! no! never! The bread must stop, whatever goes. No man begins by throwing the bread out, and keeping the confectionery. There is a great lesson here for the culture that is higher than the sustenance and training of the body. Jesus Christ described himself as “bread,” not as some luxury invented by highest skill; he called himself “water,” not some liqueur compounded by cunning fingers as the expression of a mind which alone held the secret of the concoction. Said Jesus Christ, “I am the bread of life.” Blessed Christ, that was divine. No other man could have dreamed of saying that. How true it is, and gracious! Said he, “I am the water of life.” Now we think of it, that simplicity is its own deity. Had he said, I am juice wrung out of rarest roots in places untrodden by human feet, and the price of the nectar is very high, we should have called him a dealer in nostrums, an empiric, a fraud; but coming closely to us, and saying, “I am the bread of life…. I am the water of life…. I am a cloud in the daytime…. I am a fire at night,” he speaks our native language, works along the line of our conscious necessity, offers us the things we cannot do without. Men tire of luxury, men never tire of bread: men tire of inventions and philosophies and new religions and fine experiments, but there stands ready for renewal of intercourse and love the blessed gospel of salvation through Jesus Christ. Sometimes it has to stand back, and it can bear the affront. It is divine, because it can bear to be insulted. You never know whether a man is a Christian or not until you have insulted him. You cannot tell a Christian by his confession, his words, his creed. Many a man would sign a creed a mile long if it would serve his purpose. You know what he is when you have struck him in his weakest point Jesus Christ bears affronts, bears neglect, waits to be recognised, says, They will come again; they are going away today, and leave me, because some dreamer has thrown a spell upon them; but they will come back again to-morrow or on the third day, and I will keep the door ajar; I would not for the world they should think I had gone too: the time will come when I must go; but I will let the last moment throb out before I turn my back upon the world I have redeemed. Many men have gone away, leading themselves by day and by night, saying they have no need of the supernatural and no need of a guiding providence, and they will take result whatever it be. A few days’ hunger will work miracles upon them. Do not run after them too soon. Nothing brings a man to his senses so soon as having nothing to eat. A week’s hunger has a marvellous influence upon the temper. Starvation leads a man to alter his estimate of food. He who went out an overfed glutton, finding fault with everything, will after a month’s absolute starvation be the easiest man to please in all the world. So it shall be in mental hunger, in spiritual desire. “Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord.” Blessed famine, gaunt teacher, grim, ghastly monitor, come! for some dainty, overfed, pampered epicures have turned away from the living God, and are making little divinities of stone and wood and gold and silver. Bring them home again, thou gauntest Leader sent from God. If, then, provision has been made for our leadership in the daytime and in the nighttime, our course is clear. We must accept the divinity that shapes our ends. We shall be more conscious of it the less conscious we are of ourselves. What is the name of that action by which a man projects himself out of words? Faith. It is not only a theological term, it is a most practical word; it indicates the supreme effort of life, that marvellous leap which finds its life in eternity, its springs, upper and nether, in God. He pleases God who has most faith. Without faith it is impossible to please him. We walk by faith, not by sight Faith is not indolence. Faith is not fatalism. Faith is not a languid acceptance of whatever may occur. Faith is a burning power, a tremendous energy, an infinite self-control, a trust that says, “God cannot lie.”
Prayer
Lord, evermore give us the bread of life, which cometh down from heaven. Thou hast created this hunger, and thou wilt satisfy it. Thou only canst give us what we need. Every good gift is thine, and every perfect gift; and thou givest unto thy children that which will make them still more thine, because under its nutriment they will grow up into manhood, into beauty, into all nobleness: Lord, evermore give us this bread! We labour for the meat which perisheth; we would labour more for the bread which endureth unto everlasting life. Herein is wisdom, true sagacity, and a right acceptance of the mystery of life. May we be found wise in these matters, and not fools. Let the time past more than suffice wherein we have wrought folly and wickedness, and may we rise betimes, a great while before it is day, that we may be ready to employ all the light thou givest unto us in doing good. If we have these desires, we can trace them to thyself. Once we knew nothing of their inspiration and their passion; but thou hast come down upon us with a mighty and gracious power, and now we are the sons of God, not that we have already attained, neither are already perfect, but in our desire, our aspiration, our supreme wish, we are even now in heaven. For such miracles we bless the almightiness of God, but most we bless the all-compassion of his heart. When we were yet sinners Christ died for us; he was delivered for our offences, and raised again for our justification. We would eat his flesh and drink his blood that we may have life abiding in us. This is life eternal, to know thee the only true God, and Jesus Christ, whom thou hast sent. Jesus came that we might have life, and that we might have it more abundantly, as in wave upon wave when the sea is blown with a great wind. May we not be partially alive, but wholly, living through and through, body, soul, and spirit, having no faculty of slumber, but every desire of the soul purified and ennobled, and in beneficent action: thus shall our life be a daily sacrifice; we shall live and move and have our being in God, and shall be borne above all that is of the nature of cloud and fear and doubt and tempest; thus shall we be in heaven whilst yet we are travelling and toiling upon the earth. Our souls desire the bread of life, corn from heaven, angels’ bread; we would eat and drink abundantly at the Lord’s banqueting table, whilst his banner over us is love: there would we quench our desires in ineffable satisfaction, there would we abound unto God’s glory because of our eloquent thankfulness. Help us to believe that what we take at thy table is meant to be used in nobler strength for the good of men; thus may the bread we eat, which is sent down from heaven, be turned into all manly and useful conduct, so that our strength itself may be offered in sacrifice unto God. Guide us with thine eye; hold us in the hollow of thine hand; may we feel that we are precious unto thee in Christ Jesus thy Son. These great revelations thou hast made to us whilst we lingered at the Cross. If at first we did not understand thy love, thou didst not chide us with great judgments; thou wast patient with us, thou didst continue to teach us, and instruct us, and lead us by a way that we knew not, and when we began to see the meaning of Jesus Christ’s love then we were glad as men who see a great light. Confirm thy people in their most holy faith, building and stablishing them in all strength, and comforting them with all needful encouragement. Thus shall thy Church glorify thyself, and thou, Son of God, shall be incarnated again, in the spirit and conduct of thy followers. When life is hard with us, be near our side; when reason is shocked and almost affrighted from her throne, do thou give steadiness to the mind; when we have done wrong and have felt the sting of hell in the heart, may we not be swallowed up of despair, but may some evangel come to us, some sweet music-note from heaven, that will tell us that even the worst may die with Christ and rise again. Save us all. May no wanderer be lost; may the least likely be set in the front, that so being urged by those behind and nourished and comforted we may be brought safely home. Make the sick-chamber a church; make the lonely sea a temple of thy revelation for those who are tossed thereon; make the faraway land burn with somewhat of the sacredness of home when the Sabbath dawns upon its solitude; and bring us, up high hills, or across angry waves, or through burning deserts, or by blooming garden paths, as thou wilt, but bring us altogether at last, into Christ’s presence, that we may serve Christ’s crown. Amen.
Angels Food
Psa 78:25
The reference, of course, is to the manna which fell in the wilderness; and there many people might be content to leave the whole case. We soon tell by our appearance what food we have been eating. You cannot hide the bill of fare. The face is a tell-tale. The more the sensualist eats the greater a sensualist he appears to be. He feeds the flesh. He gets coarser every day; what little music there was in his voice is all dead and gone; he has choked it with the food of beasts. Once there was a little child in him, well spoken of, thought to be the germ of a fine man; but that child-angel is dead. Every mouthful of meat the man now takes makes him more beast-like. You may eat out of the very basin with Christ, but if you eat with an Iscariot’s digestion, it will turn into devil. Say not that it is of no consequence what a man eats. It is of vital consequence. The mystery, however, is this, that even the best food may be turned into evil nutriment, according to the nature of the man who partakes of it. All God’s wheatfields are lost upon some natures. They would seem to have put themselves beyond the range of God’s almightiness. What we take we turn into our own nature. The lion grows as a lion the more he eats; though it be of the daintiest food it all becomes lion. So with us bodily, intellectually, spiritually: we tell what our food is. The glutton grows flesh: call him successful when the beast can grow no more; hang his prize on his neck and let him lie down, a specimen of brutish nature. The poet turns his food into poetry; the suppliant at God’s throne takes his food and becomes a more eloquent intercessor. The nature determines everything. Herein is a great mystery of nature, of physiology, of moral purposes controlling physical appetences, of spiritual inspiration subduing everything to its own design. Yet there stands the law, that we turn whatever we appropriate into our own nature the lion into lion, the wolf into wolf, the angel into angel, the poet into poet. Blame not in all cases the food; there are instances in which it is to be blamed: but how much depends upon the nature! how mysterious are the processes of assimilation! Our intellectual food determines our intellectual quality. We can tell what books a man has been reading by his conversation. Why ask a catalogue from the student? Simply listen to him; the catalogue is of no use. He may have gone through all the books, and they have left no impression upon him; he must be judged by his intellectual quality, bulk, force, aptitude; there need be no doubt whatever as to the process through which he has passed; your examination may be a farce; the man tells his own tale by the first sentence he utters, by the first question he propounds. If we keep companionship with wise men we grow wiser if we profit by the opportunities which have been put within our reach: we may be the more foolish, because our companionship may have been used to feed our vanity; it may have been so used as but to enable us to tell others on what a ladder we have climbed, how we have simply climbed into nothing. But the rule taken in its natural operation ought to stand thus: That the companion of the wise shall be wise, but a companion of fools shall be destroyed. We cannot now, supposing ourselves to have profited by our study and experience, read the books we were wont to read many years ago. Is there a more interesting exercise within its own limits than to take up the books that used to charm us? What has occurred? Nothing in the books themselves; they are just what they always were: why, then, not revive old delights? Why not re-enter into old enthusiasms regarding them? A change has taken place in the reader. Now he knows what was meant by the man who said: “When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.” Yet the things are useful in their own time. There is a contempt that is ungrateful. The boy needed one kind of food, and the man requires another. How foolish it is for persons to suppose that they must always remain at the same point, with the same elections, and the same aversions, and must never change! That is not progress; that is fatuity, insanity. There be those who say that such-and-such persons were wont to be content with such-and-such things, therefore they ought still to be content with them. That is an insult to the genius of progress. Once you were quite content to lie in the little cradle: why do you not lie there now? That is what you were used to: why do you claim any larger accommodation? Remember your beginnings, and go back to your cradle! Once you were content with little painted toys, they amused you by the hour: what do you now want with painted picture, and poem in stone, and great castle, and an environment marked all round with what used to be considered luxury? Why did you not carry your toys in your pocket that you may amuse yourself down to old age? How we used to be delighted then with certain books! They were enough for us, they just touched our terminal line; they were a little above us, still we could avail ourselves of their suggestion, and we thought ourselves philosophers because we understood them in some degree: now we smile at the couplets that used to make us wild with joy, and turn away from the men who charmed us like magicians, asking for some, it may be, ruder, sterner, directer stuff, that touches the life in its pain, that thrusts a spear in the blood, and makes us plunge forward with fiery eagerness towards some further goal. Milk for babes, strong meat for men, angels’ corn for those who can appropriate and assimilate celestial food. Grow in grace: ask for larger supplies of the best material, the material upon which you can feed the soul, nourish it and strengthen it, enlarging its capacities, and qualifiying it for the ready and useful discharge of all the functions and responsibilties of life.
Our intellectual food tells upon our face. You can tell when a man has been neglecting reading; you can tell when a man has been a diligent student not by formal beauty, over which he has no control, but by expression, and radiance, and force, and quality, not always to be described in words; you feel that he has been eating with the prophets, and he has been finding nutriment in corn from heaven. There is no deception about this matter. They who have eyes made to see, and that are sharpened by keen uses, can tell every new wrinkle that comes into a familiar face, and can see where light begins to dawn upon the flesh and almost transfigure it into spirit. If this be so intellectually, it is infinitely more so religiously. Men speak about falling from grace as if it were some mysterious process: what is easier to detect than that a man has gone down in the spirituality of his tone? At first you cannot quite understand he change, because you think it impossible that such a man can have abridged his prayers, slurred over his sacrifices, waited perfunctorily at the altar; you will not allow the heart of trust to suspect a betrayal of the Lord; yet the talk is very different, the estimate of things is quite changed, the outlook is no longer vast, but is a prison of clouds, a line of encroaching night: what is the reason of this? The man has not been praying seven times a day; if he has been praying the number of times, his window has not been opened in the right direction; if he has been through the ceremony, he has omitted the sacrifice; if he has used the words, he has lost the blood. Only blood is accepted in heaven. Is that to be understood in some merely literal sense? Then indeed it had better not be understood. It is to be understood in the sense that nothing is accepted of God that does not carry with it life, fire, consecration, absolute love, that is blood; all else is a foul and detestable offering. Hence, it becomes comparatively easy to tell when a man has not been eating angels’ food, or walking on the right levels, or keeping up his commerce with heaven; for now any frivolity will satisfy him; the fool easily laughs, the empty nature is soon filled; but the immortal disdains the table of mortality. We are all eating, we are always eating; all life is a process of absorption, appropriation, assimilation. Eating, sleeping, praying, doing business, conducting all the processes of life, we are appropriating all the time, and what we do will reveal itself in the poet’s eye, or in the beast’s vacancy.
Under what circumstances may men be said to eat angels’ food, corn of heaven, bread sent down from God? When earth cannot satisfy him any longer, the good food is beginning to tell upon him. Earth was enough for a long time; it was called “the great globe,” and men passed up and down rebuking the dreamers who called the earth a vale of tears, a land of shadows, a garden of graves; but little by little, imperceptibly as to the advance of time, man began to feel that he had not standing-ground enough here; he said, This world is not so great as I was told it was: what is the measure of things in their totality? What are these lights that gleam upon me from on high? Are they flecks of amber which some cunning hand has set there to be gazed at? or are they golden portals that fall back upon infinite palaces? I feel as if I must go up there, as if I had some rights of property there, as if there I could understand the language, and begin the life of the place at once. Why lift up your eyes on high? Why not look below you? Because there is nothing to see below me. This poor little earth has but its transient opportunities, and if it be vigilant and faithful it may grow a little in the summer-time, and then want a whole winter’s repose for the poor little effort which it put forth in the middle of the year: things here only grow in handfuls: I feel as if yonder “infinite day excludes the night, and pleasures banish pain.”
What has a man been doing who talks thus ecstatically? He has been eating angels’ food, and he is growing angel-like; already he is more in heaven than on earth; the food is telling upon him. A man may be said to eat angels’ food when he grows in spirituality. You can no longer deceive him by the letter, or limit him by the narrow dogma; he says, All these things are beginnings, alphabets, hints, dawns; but yonder is the meaning of it all: I seek a country out of sight; I will not have your land flowing with milk and honey, a little Canaan that could be measured by field-surveyors; I pant, I yearn, for a land far off, infinite as God’s infinity: meanwhile, being here, I will do the day’s work, not with a hireling’s industry, but with the consecration of one who is anointed from on high; this work shall not be spoiled because of its littleness, but done with all the patience and care and hopefulness of love: yet all the while I will feel that I would not do this little work in this little space, but for what lies beyond: an eternal impulse makes me do the temporal service. Growing in spirituality is not a metaphysical process; it is concrete, intelligible, patent to the observation; it is not a growth in mere sentiment, it is not an enrichment of the nature in mere foam of ecstasy and rapture: it is a larger outlook, a firmer grasp of things eternal, a clearer view of distant things; it is a growth in preparation, in the estimate of relative values, in sympathy with God. Growing so, the whole world changes; its duties become light, its burdens become comparatively easy, its wealth a handful of dust that may be thrown up and caught again and laid down with a conjuror’s ease. Growth in spirituality means larger intercourse with God, keener perception of religious essences and moral affinities. Growth in spirituality means a throwing-off of mere burdensomeness and ceremony and ritual; a forsaking of the fleshpots of Egypt, and a yearning for the society of angels and spirits, blessed and immortal. There is no immodesty in claiming that there may be direct consciousness of these things. Where there could be any boasting about them that very boasting would destroy the reality of the claim. The nearer a man comes to God the more he says, “I exceedingly fear and quake.” Moses did not grow in pious frivolity when he grew in intimacy with God. Now and again a man or two might follow him up the mountains so far; but there is a point on the mountains of God where every man must break oft from every other man, and go up alone. How high the hill, how solemn the silence, how infinite the outlook! Does the mountain tremble under the man’s feet? Is heaven coming down upon him like a burden to crush him? Is the air peopled with innumerable: spirits? There is no one with whom to converse, with whom to exchange fears, an exchange that might mitigate the terror; there is nothing but solitude.
We can now do better than eat angels’ food, a larger feast has been prepared for us, we can eat the body and drink the blood of Christ: “Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. For the bread of God is he which cometh down from heaven, and giveth life unto the world.” When the disciples heard that they felt a new hunger in the soul, and they said, “Lord, evermore give us this bread.” When Jesus Christ spoke about the water, he made the poor woman at the well thirsty, so that she, said, “Sir, give me this water, that I thirst not, neither come hither to draw.” What a way he had of preaching his gospel! When he said “bread,” the heart hungered; when he said “water,” the soul thirsted, “As the hart panteth after the water brooks, so panteth my soul after thee, O God.” “Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst…. I am that bread.” Other men have died, said Christ, whatever they have eaten: “Your fathers did eat manna in the wilderness,” and called it angels’ food, “and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.” This is the table that is spread for the soul’s satisfaction today. “Assuredly, assuredly, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him…. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.” They were offended, because they were literalists, and did not understand such poetry as this. At once they seized the most obvious idea, and thought of actually and literally eating the flesh and drinking the blood of Jesus Christ! but he said: “The flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life,” not the words as a doctrine, but the words he was now speaking about flesh and blood: when he said “flesh,” he meant truth; when he said “blood,” he meant life: when he said “eat my flesh and drink my blood,” he said, Appropriate me, take me, have none other but me. Into this mystery the soul must enter if it would hold high sacrament. Without a realisation of this mystery, the sacrament becomes but a ceremony, a vain show, an empty ritual. What is it, then, that becomes the true factor in all the sacred emblemism and sacred worship? It is faith. Still faith removes mountains, works miracles, creates and establishes vital transformations. Faith is the soul’s life. “He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.” Without faith it is impossible to please him. Faith takes the bread, and turns it into the flesh of Christ; faith takes the emblematic wine, and makes it sacrificial blood. All that is outward and literal is but initial and helpful. If we stop there, we are like men who have gone to seek a king, and have halted beside the gate; yea, we may have opened the gate and gone inside, but we have gone no further. The king is not at the gate; the gate but opens upon the palace; we must pass the gate, ascend the road, go higher, and ask for the presence-chamber itself; and if Reason opened the gate, Faith must complete the pilgrimage, and originate the introduction, and secure the exchange of communications. Lord, increase our faith!
Let not the bad man think that he can disguise the processes through which he is conducting his life. Let that be insisted upon. The countenance cannot be made to tell a permanent lie. For a time it may be painted and decorated, for a moment or two a smile may light upon it which may deceive the simple and the unwary; but the countenance, caught at off times, watched narrowly all the day, searched through and through with a seer’s eyes, tells at what tavern a man has been drinking, at what hostelry he has been sleeping, at what table he has been feeding his hunger. The most successful hypocrite can get through but one moment’s real deception with wise men. Even the completeness of his mimicry tells against him. He is too successful in his mimetics. Were he to stumble and blunder now and then, such halting might be a tribute to his honesty; but living for the occasion, appealing to the immediate judgment, snatching a prize with a dishonest hand, he will be blown out, and there shall come down upon his candle, already far burnt, one drop of rain from heaven, and with a noise it shall go out and be lighted no more. The triumphing of the hypocrite is short; the candle of the wicked shall be put out, and nothing shall be known of it but an evil odour. There is bread enough in your Father’s house: why perish with hunger? Let your hunger prove your manhood; let your necessities prove the divinity of your origin; let that panting for other water, that hunger for other food, which must now and again seize the soul that is not dead, testify to the fact that you were made to be guests of God, that you were meant to be children of the Most High. “Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.” “Eat and drink abundantly, O beloved.” The Bible is the hospitable book. It is always preparing a table for the hungry, opening fountains in the desert for the thirsty and the weary. “The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” “In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.” “If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water,” springing water, water that comes up out of the rock, pure as the crystal river that flows fast by the throne of God. Lord, evermore give us this bread! Lord, evermore give us of this water of life!
Fuente: The People’s Bible by Joseph Parker
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XV
PSALM AFTER DAVID PRIOR TO THE BABYLONIAN EXILE
The superscriptions ascribed to Asaph twelve palms (Psa 50 ; 73-83) Asaph, Heman, and Jeduthun presided over the Levitical singers in the time of David. Their sons also directed the various bands of musicians (1Ch 25 ). It seems that the family of Asaph for many generations continued to preside over the service of song (Cf. Ezr 3:10 ).
The theme of Psa 50 is “Obedience is better than sacrifice,” or the language of Samuel to Saul when he had committed the awful sin in respect to the Amalekites. This teaching is paralleled in many Old Testament scriptures, for instance, Psa 51:16-17 . For thou delightest not in sacrifice; else would I give it: Thou hast no pleasure in burnt offering. The sacrifices of God are a broken spirit: A broken and a contrite heart, O God, thou wilt not despise.
The problem of Psa 73 is the problem of why the wicked prosper (Psa 73:1-14 ), and its solution is found in the attitude of God toward the wicked (Psa 73:15-28 ). [For a fine exposition of the other psalms of this section see Kirkpatrick or Maclaren on the Psalms.]
The psalms attributed to the sons of Korah are Psa 42 ; Psa 44 ; Psa 45 ; Psa 47 ; Psa 48 ; Psa 49 ; Psa 84 ; Psa 85 ; Psa 87 . The evidence that Psalms 42-43 were one poem is internal. There are three stanzas, each closing with a refrain. The similarity of structure and thought indicates that they were formerly one psalm. A parallel to these two psalms we find in the escape of Christian from the Castle of Giant Despair in Pilgrim’s Progress .
Only two psalms were ascribed to Solomon, viz: Psa 72 and 127. However, the author believes that there is good reason to attribute Psa 72 to David. If he wrote it, then only one was written by Solomon.
The theme of Psa 72 is the reign of the righteous king, and the outline according to DeWitt, which shows the kingdom as desired and foretold, is as follows: (1) righteous (Psa 72:1-4 ) ; (2) perpetual (Psa 72:5-7 ); (3) universal (Psa 72:8-11 ); (4) benign (Psa 72:12-14 ); (5) prosperous (Psa 72:15-17 ).
Psa 127 was written when Solomon built the Temple. It is the central psalm of the psalms of the Ascents, which refer to the Temple. It seems fitting that this psalm should occupy the central position in the group, because of the occasion which inspired it and its relation to the other psalms of the group. A brief interpretation of it is as follows: The house here means household. It is a brief lyric, setting forth the lessons of faith and trust. This together with Psa 128 is justly called “A Song of Home.” Once in speaking to Baylor Female College I used this psalm, illustrating the function of a school as a parent sending forth her children into the world as mighty arrows. Again I used this psalm in one of my addresses in our own Seminary in which I made the household to refer to the Seminary sending forth the preachers as her children.
The psalms assigned to the era of Hezekiah and Isaiah are Psa 46 ; Psa 47 ; Psa 48 . The historical setting is found in the history of the reign of Hezekiel. Their application to Judah at this time is found in the historical connection, in which we have God’s great deliverances from the foreign powers, especially the deliverance from Sennacherib. We find in poetry a description of the destruction and desolation of Jerusalem in the Lamentations of Jeremiah and in Psa 74 ; Psa 79 .
The radical critics ascribe Psa 74 ; Psa 79 to the Maccabean period, and their argument is based upon the use of the word “synagogues,” in Psa 74:8 . The answer to their contention is found in the marginal rendering which gives “places of assembly” instead of “synagogues.” The word “synagogue” is a Greek word translated from the Hebrew, which has several meanings, and in this place means the “place of assembly” where God met his people.
The silence of the exile period is shown in Psa 137 , in which they respond that they cannot sing a song of Zion in a strange land. Their brightening of hope is seen in Psa 102 . In this we have the brightening of their hope on the eve of their return. In Psa 85:10 we have a great text:
Mercy and truth are met together;
Righteousness and peace have kissed each other.
The truth here is God’s law demanding justice; mercy is God’s grace meeting justice. This was gloriously fulfilled in Christ on the cross. He met the demands of the law and offers mercy and grace to all who accept them on the terms of repentance and faith.
Three characteristics of Psa 119 are, first, it is an alphabetical psalm; second, it is the longest chapter in the Bible, and third, it is an expansion of the latter part of Psa 19 . Psalms 146-150 were used for worship in the second temple. The expressions of innocence in the psalms do not refer to original sin, but to a course of conduct in contrast with wicked lives. The psalmists do not claim absolute, but relative sinlessness.
The imprecations in the psalms are real prayers, and are directed against real men who were enemies of David and the Jewish nation, but they are not expressions of personal resentment. They are vigorous expressions of righteous indignation against incorrigible enemies of God and his people and are to be interpreted in the light of progressive revelation. The New Testament contains many exultant expressions of the overthrow of the wicked. (Cf. 1Co 16:22 ; 2Ti 4:14 ; Gal 5:12 ; Rev 16:5-6 ; Rev 18:20 .) These imprecations do not teach that we, even in the worst circumstances, should bear personal malice, nor take vengeance on the enemies of righteousness, but that we should live so close to God that we may acquiesce in the destruction of the wicked and leave the matter of vengeance in the hands of a just God, to whom vengeance belongs (Rom 12:19-21 ).
The clearest teachings on the future life as found in the psalms, both pro and con, are found in these passages, as follows: Psa 16:10-11 ; Psa 17:15 ; Psa 23:6 ; Psa 49:15 ; Psa 73:23-26 . The passages that are construed to the contrary are found in Psa 6:5 ; Psa 30:9 ; Psa 39:13 ; Psa 88:10-12 ; Psa 115:17 . The student will compare these passages and note carefully their teachings. The first group speaks of the triumph over Sheol (the resurrection) ; about awaking in the likeness of God; about dwelling in the house of the Lord forever; about redemption from the power of Sheol; and God’s guiding counsel and final reception into glory, all of which is very clear and unmistakable teaching as to the future life.
The second group speaks of DO remembrance in death; about no profit to the one when he goes down to the pit; of going hence and being no more; about the dead not being able to praise God and about the grave as being the land of forgetfulness ; and about the dead not praising Jehovah, all of which are spoken from the standpoint of the grave and temporal death.
There is positively no contradiction nor discrepancy in the teaching of these scriptures. One group takes the spirit of man as the viewpoint and teaches the continuity of life, the immortality of the soul; the other group takes the physical being of man as the viewpoint and teaches the dissolution of the body and its absolute unconsciousness in the grave.
QUESTIONS
1. How many and what psalms were ascribed to Asaph?
2. Who presided over the Levitical singers in the time of David?
3. What is the theme of Psa 50 , and where do we find the same teaching in the Old Testament?
4. What is the problem of Psa 73 , and what its solution?
5. What psalms are attributed to the sons of Korah?
6. What is the evidence that Psalms 42-43 were one poem and what the characteristic of these two taken together?
7. What parallel to these two psalms do we find in modern literature?
8. What psalms were ascribed to Solomon?
9. What is the theme of Psa 72 ?
10. What is the outline according to DeWitt, which shows the kingdom as desired and foretold?
11. When was Psa 127 written and what the application as a part of the Pilgrim group?
12. Give a brief interpretation of it and the uses made of it by the author on two different occasions.
13. What psalms are assigned to the era of Hezekiah and Isaiah, and what their historical setting?
14. What is their application to Judah at this time?
15. Where may we find in poetry a description of the destruction and desolation of Jerusalem?
16. To what period do radical critics ascribe Psalms 74-79; what is their argument, and what is your answer?
17. Which psalm shows the silence of the exile period and why?
18. Which one shows their brightening of hope?
19. Explain Psa 85:10 .
20. Give three characteristics of Psa 119 .
21. What use was made of Psalms 146-150?
22. Explain the expression of innocence in the psalms in harmony with their teaching of sin.
23. Explain the imprecations in the psalms and show their harmony with New Testament teachings.
24. Cite the clearest teachings on the future life as found in the psalms, both pro and con.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XV
PSALM AFTER DAVID PRIOR TO THE BABYLONIAN EXILE
The superscriptions ascribed to Asaph twelve palms (Psa 50 ; 73-83) Asaph, Heman, and Jeduthun presided over the Levitical singers in the time of David. Their sons also directed the various bands of musicians (1Ch 25 ). It seems that the family of Asaph for many generations continued to preside over the service of song (Cf. Ezr 3:10 ).
The theme of Psa 50 is “Obedience is better than sacrifice,” or the language of Samuel to Saul when he had committed the awful sin in respect to the Amalekites. This teaching is paralleled in many Old Testament scriptures, for instance, Psa 51:16-17 . For thou delightest not in sacrifice; else would I give it: Thou hast no pleasure in burnt offering. The sacrifices of God are a broken spirit: A broken and a contrite heart, O God, thou wilt not despise.
The problem of Psa 73 is the problem of why the wicked prosper (Psa 73:1-14 ), and its solution is found in the attitude of God toward the wicked (Psa 73:15-28 ). [For a fine exposition of the other psalms of this section see Kirkpatrick or Maclaren on the Psalms.]
The psalms attributed to the sons of Korah are Psa 42 ; Psa 44 ; Psa 45 ; Psa 47 ; Psa 48 ; Psa 49 ; Psa 84 ; Psa 85 ; Psa 87 . The evidence that Psalms 42-43 were one poem is internal. There are three stanzas, each closing with a refrain. The similarity of structure and thought indicates that they were formerly one psalm. A parallel to these two psalms we find in the escape of Christian from the Castle of Giant Despair in Pilgrim’s Progress .
Only two psalms were ascribed to Solomon, viz: Psa 72 and 127. However, the author believes that there is good reason to attribute Psa 72 to David. If he wrote it, then only one was written by Solomon.
The theme of Psa 72 is the reign of the righteous king, and the outline according to DeWitt, which shows the kingdom as desired and foretold, is as follows: (1) righteous (Psa 72:1-4 ) ; (2) perpetual (Psa 72:5-7 ); (3) universal (Psa 72:8-11 ); (4) benign (Psa 72:12-14 ); (5) prosperous (Psa 72:15-17 ).
Psa 127 was written when Solomon built the Temple. It is the central psalm of the psalms of the Ascents, which refer to the Temple. It seems fitting that this psalm should occupy the central position in the group, because of the occasion which inspired it and its relation to the other psalms of the group. A brief interpretation of it is as follows: The house here means household. It is a brief lyric, setting forth the lessons of faith and trust. This together with Psa 128 is justly called “A Song of Home.” Once in speaking to Baylor Female College I used this psalm, illustrating the function of a school as a parent sending forth her children into the world as mighty arrows. Again I used this psalm in one of my addresses in our own Seminary in which I made the household to refer to the Seminary sending forth the preachers as her children.
The psalms assigned to the era of Hezekiah and Isaiah are Psa 46 ; Psa 47 ; Psa 48 . The historical setting is found in the history of the reign of Hezekiel. Their application to Judah at this time is found in the historical connection, in which we have God’s great deliverances from the foreign powers, especially the deliverance from Sennacherib. We find in poetry a description of the destruction and desolation of Jerusalem in the Lamentations of Jeremiah and in Psa 74 ; Psa 79 .
The radical critics ascribe Psa 74 ; Psa 79 to the Maccabean period, and their argument is based upon the use of the word “synagogues,” in Psa 74:8 . The answer to their contention is found in the marginal rendering which gives “places of assembly” instead of “synagogues.” The word “synagogue” is a Greek word translated from the Hebrew, which has several meanings, and in this place means the “place of assembly” where God met his people.
The silence of the exile period is shown in Psa 137 , in which they respond that they cannot sing a song of Zion in a strange land. Their brightening of hope is seen in Psa 102 . In this we have the brightening of their hope on the eve of their return. In Psa 85:10 we have a great text:
Mercy and truth are met together;
Righteousness and peace have kissed each other.
The truth here is God’s law demanding justice; mercy is God’s grace meeting justice. This was gloriously fulfilled in Christ on the cross. He met the demands of the law and offers mercy and grace to all who accept them on the terms of repentance and faith.
Three characteristics of Psa 119 are, first, it is an alphabetical psalm; second, it is the longest chapter in the Bible, and third, it is an expansion of the latter part of Psa 19 . Psalms 146-150 were used for worship in the second temple. The expressions of innocence in the psalms do not refer to original sin, but to a course of conduct in contrast with wicked lives. The psalmists do not claim absolute, but relative sinlessness.
The imprecations in the psalms are real prayers, and are directed against real men who were enemies of David and the Jewish nation, but they are not expressions of personal resentment. They are vigorous expressions of righteous indignation against incorrigible enemies of God and his people and are to be interpreted in the light of progressive revelation. The New Testament contains many exultant expressions of the overthrow of the wicked. (Cf. 1Co 16:22 ; 2Ti 4:14 ; Gal 5:12 ; Rev 16:5-6 ; Rev 18:20 .) These imprecations do not teach that we, even in the worst circumstances, should bear personal malice, nor take vengeance on the enemies of righteousness, but that we should live so close to God that we may acquiesce in the destruction of the wicked and leave the matter of vengeance in the hands of a just God, to whom vengeance belongs (Rom 12:19-21 ).
The clearest teachings on the future life as found in the psalms, both pro and con, are found in these passages, as follows: Psa 16:10-11 ; Psa 17:15 ; Psa 23:6 ; Psa 49:15 ; Psa 73:23-26 . The passages that are construed to the contrary are found in Psa 6:5 ; Psa 30:9 ; Psa 39:13 ; Psa 88:10-12 ; Psa 115:17 . The student will compare these passages and note carefully their teachings. The first group speaks of the triumph over Sheol (the resurrection) ; about awaking in the likeness of God; about dwelling in the house of the Lord forever; about redemption from the power of Sheol; and God’s guiding counsel and final reception into glory, all of which is very clear and unmistakable teaching as to the future life.
The second group speaks of DO remembrance in death; about no profit to the one when he goes down to the pit; of going hence and being no more; about the dead not being able to praise God and about the grave as being the land of forgetfulness ; and about the dead not praising Jehovah, all of which are spoken from the standpoint of the grave and temporal death.
There is positively no contradiction nor discrepancy in the teaching of these scriptures. One group takes the spirit of man as the viewpoint and teaches the continuity of life, the immortality of the soul; the other group takes the physical being of man as the viewpoint and teaches the dissolution of the body and its absolute unconsciousness in the grave.
QUESTIONS
1. How many and what psalms were ascribed to Asaph?
2. Who presided over the Levitical singers in the time of David?
3. What is the theme of Psa 50 , and where do we find the same teaching in the Old Testament?
4. What is the problem of Psa 73 , and what its solution?
5. What psalms are attributed to the sons of Korah?
6. What is the evidence that Psalms 42-43 were one poem and what the characteristic of these two taken together?
7. What parallel to these two psalms do we find in modern literature?
8. What psalms were ascribed to Solomon?
9. What is the theme of Psa 72 ?
10. What is the outline according to DeWitt, which shows the kingdom as desired and foretold?
11. When was Psa 127 written and what the application as a part of the Pilgrim group?
12. Give a brief interpretation of it and the uses made of it by the author on two different occasions.
13. What psalms are assigned to the era of Hezekiah and Isaiah, and what their historical setting?
14. What is their application to Judah at this time?
15. Where may we find in poetry a description of the destruction and desolation of Jerusalem?
16. To what period do radical critics ascribe Psalms 74-79; what is their argument, and what is your answer?
17. Which psalm shows the silence of the exile period and why?
18. Which one shows their brightening of hope?
19. Explain Psa 85:10 .
20. Give three characteristics of Psa 119 .
21. What use was made of Psalms 146-150?
22. Explain the expression of innocence in the psalms in harmony with their teaching of sin.
23. Explain the imprecations in the psalms and show their harmony with New Testament teachings.
24. Cite the clearest teachings on the future life as found in the psalms, both pro and con.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 78:1 Maschil of Asaph. Give ear, O my people, [to] my law: incline your ears to the words of my mouth.
Maschil of Asaph ] Ode didasealiea Asaphi. The six first verses are proemial, wooing attention from the dignity, difficulty, antiquity, certainty, &c., of the matter in this psalm discoursed on, containing an abstract of the whole Pentateuch, and acquainting us with the ancient way of preaching, which was a historical narration of the miraculous mercies that God had from time to time conferred upon his people, their hateful abuse of his benefits, and their punishments thereupon. This is to be seen in various psalms, in St Stephen’s sermon, Act 7:1-60 , and St Paul’s, Act 13:1-52 , et est sane valde venerandum istud sanctae antiquitatis monumentum, This is a very venerable monument of holy antiquity, and teacheth us the right use of history, quae dicta est , saith Plato.
Ver. 1. Give ear, O my people, to my law ] i.e. To my doctrine, which hath its name in Hebrew from darting it into the soul; and these are the psalmist’s words in God’s name, calling for utmost attention.
Incline your ears, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
This is “An instruction, of Asaph.”
The third of these three is alike full, beautiful, and important. It sets out the total failure of Israel under governmental dealings. Law, no matter what the long-suffering goodness that accompanies it, call only issue in the ruin of sinful man. Sovereign grace alone avails. The testimony Jehovah raised in Jacob was excellent, the law He set in Israel holy and good; but what could either avail, the people being what they were? “As many as an of works of law are under curse” (Gal 3 ). It is but a ministry of death and condemnation. Real and stable blessing turns on God and His grace. Do what He would in nature or law, Israel brought Him but shame, with misery on themselves. Then did He choose Judah, Zion, and David, the pledge and security of ultimate blessing and triumph, when the children shall indeed learn to profit by their fathers’ failure, the final and everlasting passage from flesh and law to the true Beloved and the grace that brings salvation.
These psalms (Ps. 79-85) beautifully follow up the moral instruction of Psa 78 , for the whole people’s interest Godward.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 78:1-4
1Listen, O my people, to my instruction;
Incline your ears to the words of my mouth.
2I will open my mouth in a parable;
I will utter dark sayings of old,
3Which we have heard and known,
And our fathers have told us.
4We will not conceal them from their children,
But tell to the generation to come the praises of the Lord,
And His strength and His wondrous works that He has done.
Psa 78:1-4 The psalmist implores the covenant people to hear and respond appropriately to God’s revelation (cf. Psa 78:4 c). He also implores them to pass on the truths to their children and grandchildren and so on to each new generation (cf. Deu 4:9-10; Deu 6:7; Deu 6:20-25; Deu 11:19; Deu 32:46).
Psa 78:1 There are two imperatives.
1. listen (lit. hear) – BDB 24, KB 27, Hiphil imperative
2. incline your ears (lit. turn) – BDB 639, KB 692, Hiphil imperative
instruction This is literally teaching (BDB 435). This is parallel to the words of my mouth. There are several different Hebrew words used in this Psalm for YHWH’s revelation.
1. instruction/teaching, Psa 78:1 – BDB 435
2. testimony, Psa 78:5 – BDB 730
3. law, Psa 78:5; Psa 78:10 – BDB 435
4. commandment, Psa 78:51 – BDB 846
5. testimonies, Psa 78:56 – BDB 729 I
See SPECIAL TOPIC: TERMS FOR GOD’S REVELATION .
This Psalm is written to the covenant people (usually the Psalms are addressed to God). It seems this historical survey was used (read) in an annual feast or ceremony at the temple to encourage God’s people to learn from the past and live appropriately as God’s people.
Psa 78:2 parable. . .dark sayings
1. parable – BDB 605
2. dark saying – BDB 295
The verb and noun forms of both these words are found in Eze 17:2. I have included my notes from there below.
Eze 17:2 This verse has two parallel imperatives.
1.propound a riddle, BDB 295, KB 295, Qal imperative, cf. Jdg 14:12-19
2.speak a parable, BDB 605 II, KB 647, Qal imperative, cf. Psa. 12:23; Psa. 16:44; Psa 17:2; Psa 18:2; Psa. 20:49; Psa 24:3
The term riddle (BDB 295, note the relation of the verb, BDB 295, and noun, BDB 295) means a statement that needs to have some information hinted at or supplied to be understood (cf. Pro 1:6).
The term parable (BDB 605 II, note the relation of the verb, BDB 605 II, and noun, BDB 605 II) implies a brief poetic structure, possibly a proverb which uses comparison as a way to illustrate truth.
Ezekiel has been using highly figurative language to convince the exiles of the just and sure judgment of Jerusalem.
YHWH is not trying to hide truth but assert that the key to understanding comes from His speakers/prophets. The past acts of God need to be interpreted fresh for every generation.
Jesus quotes this verse in Mat 13:35. He uses it to explain why the crowds did not understand His teachings. He, too, reinterpreted Israel’s past. He asserted that the ultimate focus of Israel’s history was Himself! However, this amazing truth was not immediately self evident but had to be revealed! He was the true, ultimate revealer (cf. Mat 5:17-19; Mat 5:21-48)! As Israel refused to see YHWH’s will and purpose in her history, so too, Jesus’ generation lived out the prophecies of Isa 6:9-10; Isa 29:13. They were like the Israelites of Psa 78:8!
Psa 78:4 Each generation must teach their children about God. This is a recurrent emphasis in Deuteronomy. I have included my notes from Deu 4:9; Deu 6:7.
Deut. 4:9 teach their children This is a recurrent theme in Deuteronomy (cf. Deu 4:10; Deu 6:7; Deu 6:20-25; Deu 11:19; Deu 31:13; Deu 32:46; and note Exo 10:2; Exo 12:26; Exo 13:8; Exo 13:14). If believers do not teach their children about God, they are failures as parents (biblically speaking)! Faith runs through families (cf. Deu 5:10; Deu 7:9)!
Deut 6:7 you shall teach them diligently to your sons The verb (BDB 1041, KB 1606, Piel perfect) means to sharpen and in Piel this is the only usage. The term in Ugaritic means to repeat. That seems to be the basic emphasis of this verse. The rabbis use this verse to assert that the Shema should be repeated morning and evening. We are to talk about God’s will for our lives during the entire scope of daily activities. It is the responsibility of parents to pass on lifestyle faith (cf. Deu 4:9; Deu 6:20-25; Deu 11:19; Deu 32:46, see full note at Deu 4:9). It is interesting that the flow of these different times for teaching falls into the same literary pattern as Psa 139:2-6 and Pro 6:20-22. This emphasis on parental responsibility is repeated in Pro 22:6. Our modern day church school cannot take the place of parental training but it surely can supplement it!
His strength and His wondrous works This Psalm has several different terms to describe YHWH’s acts of revelation and deliverance.
1. Psa 78:4
a. the glorious deeds (lit. praises) – BDB 239, #4, cf. Psa 9:14; Psa 35:28; Psa 79:13; Psa 102:21; Psa 106:2; Psa 106:47; Isa 43:21; Isa 60:6; Isa 63:7
b. His strength – BDB 739, cf. Psa 145:6
c. His wondrous works – BDB 810, KB 927, Niphal participle, cf. Mic 7:15, see Special Topic: Wonderful Things
2. Psa 78:7 – the works of God – BDB 760, cf. Psa 77:11-12; Mic 2:7
3. Psa 78:11
a. His deeds – BDB 760, same as #2, and Psa 78:32
b. His miracles – BDB 810, same as #1, c
4. Psa 78:12 – His wonders – BDB 810, same as #1, c
5. Psa 78:32 – His wonderful works – BDB 810, same as #1, c and Psa 78:11
6. Psa 78:42 – His power (lit. hand) – BDB 388, cf. SPECIAL TOPIC: HAND
7. Psa 78:43
a. His signs – BDB 16, #4, cf. Exo 10:2; Psa 65:8
b. His marvels – BDB 68, #1, cf. Deu 4:34; Deu 6:22; Deu 7:19; Deu 26:8; Deu 29:2; Deu 34:11; Neh 9:10; Psa 105:27; Psa 135:9; Jer 32:20-21
8. Psa 78:54 – His right hand had gained – BDB 411, see SPECIAL TOPIC: HAND
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. Mascbil = Instruction. The tenth of thirteen so named. See note on Title, Psalm 82, and App-65.
of Asaph = by, or for Asaph. Asaph was a “seer” or prophet (2Ch 29:30). This Psalm is concerning the choosing a site for the Sanctuary. The seventh of the twelve Asaph Psalms. App-63.
ears. Hebrew text = ear. Some codices, with Aramaean and Syriac, read “ears”.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 78:1-72
Psa 78:1-72 is a psalm that rehearses the history of God’s people. And the psalm was written in order to remind the children, the coming generation, of the works of the Lord. One of the important obligations that we have is that we not see a move of God and then see it die with the passing generation. But unfortunately, rarely does a work of God continue into a second generation. Unfortunately, we begin to get our eyes upon the things that God has done, upon the great monuments. And it turns into a monument rather than keeping our eyes upon God who is doing the work to begin with. And it’s always a tragedy when the work of God turns into a memorial. Somehow we need to communicate to our children that glorious work and consciousness of God so it goes on and on and on. And the children of Israel sought to do this, but they failed. And so many times you find that from one generation to the next the work of God was forgotten. Case of Hezekiah, followed by Manasseh, his son. Hezekiah, marvelous, righteous king; Manasseh, an evil, wicked king. Somehow his father did not relate well to Manasseh his faith, his trust, his confidence in God. So,
Give ear, O my people, to my law: incline your ears to the words of my mouth. I will open my mouth in a parable: I will utter dark sayings of old: Which we have heard and known, and our fathers have told us. We will not hide them from the children, showing to the generation to come the praises of the LORD, and his strength, and his wonderful works which he has done. For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children [passing it on to the children]: That the generation to come might know them, even the children which should be born; whom would arise and declare them to their children: that they might set their hope in God, and not forget the works of God, but keep his commandments ( Psa 78:1-7 ):
So the transmission of truth from generation to generation.
And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not steadfast with God. The children of Ephraim, being armed, and carrying bows, turned back in the day of battle ( Psa 78:8-9 ).
They did not stand up against the enemy; they retreated.
They kept not the covenant of God, they refused to walk in his law ( Psa 78:10 );
That is why they turned back in battle.
And they forgot his works, and his wonders that he had showed them ( Psa 78:11 ).
The forgetfulness.
Marvelous things he did in the sight of their fathers, in the land of Egypt, in the field of Zoan. He divided the sea, caused them to pass through; made the waters stand up as a heap. In the daytime he led them by the cloud, and night with a light of fire. He broke the rocks in the wilderness, and gave them drink out of the great depths. He brought streams also out of the rock, and caused waters to run like rivers. And yet they sinned against him by provoking the Most High in the wilderness. And they tempted God in their heart by asking meat for their lust. Yea, they spake against God; they said, Can God furnish a table in the wilderness? Behold, he smote the rock, the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh to his people? Therefore the LORD heard this, he was angry: so a fire was kindled against Jacob, anger came up against Israel; because they believed not in God, and trusted not in his salvation ( Psa 78:12-22 ):
God’s anger because of unbelief. The Bible says without faith it is impossible to please God.
Though he had commanded the clouds from above, and opened the doors of heaven, he rained down manna upon them to eat, he had given them the corn of heaven. Man did eat angles’ food: he sent them meat to their full. He caused an east wind to blow in the heaven: and by his power he brought the south wind. He rained flesh also upon them as dust, and feathered fowls like the sand of the sea: And he let it fall in the middle of their camp, round about their houses. So they did eat, and were well filled: for he gave them their own desire; But they were not estranged from their lust ( Psa 78:23-30 ):
Even though they were filled, they were still filled with lust. In other words, you lust, but lust cannot really be satisfied. And though they were filled, still they were hungry.
but while their meat was in their mouths, [the anger] the wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel. For all of this they continued to sin, and believed not his wondrous works. Therefore their days were spent in emptiness, their years in trouble. And when he slew them, they sought him: and returned and inquired early after God. And they remembered that God was their rock, and the high God their redeemer. Nevertheless they did flatter him with their mouth, but they lied unto him with their tongues. For their heart was not right with him, and neither were they steadfast in his covenant ( Psa 78:30-37 ).
How many times people are doing the same thing, lying to God. Flattering with their mouth, but their hearts are really far from God.
But being full of compassion, he forgave their iniquity, and destroyed them not: yea, many a time he turned his anger away, and did not stir up all of his wrath. For he remembered that they were but flesh ( Psa 78:38-39 );
Thank God for the mercies wherewith He deals with us and He remembers that we are but flesh. Now sometimes we think we are supermen. We think we are a rock of Gibraltar. We think were so strong; we’re so powerful. “I am so strong I can stand against… ” Oh, how I cringe when I see some of these young Christians. They come up and they say, I really want to go out and I serve God in a mission field.” “Well, how long have you been a Christian?” “Two months now. I feel God is calling me to a mission field. I am ready to conquer the world.” You feel so strong, but God knows you are just dust. And it’s good when we find out that we are just dust too, and we trust not in the arm of our flesh, but we learn to trust the Lord completely.
God remembers that they were but flesh.
a wind that passes away, and comes not again ( Psa 78:39 ).
People have always asked, “What scripture can you give me against reincarnation?” Well, here is one. You might mark it. Your life is spoken of as a wind that passes away and comes not again. That’s talking about your breath of life. It is something that is gonna pass, but it won’t come again. So you are not going to come back. But who in the world would want to? When I read the predictions for the year 2000, I don’t want to be around. To come back again and have to go through this. Under the conditions that will exist in the year 2000, or even the year 2020 is even going to be worse. No thanks!
Now,
How often they provoked him in the wilderness and they grieved him in the desert! Yes, they turned back and tempted God, and limited the Holy One of Israel ( Psa 78:40-41 ).
Here is a very interesting verse, and that is that God can be limited by the unbelief of people. When Jesus was in Nazareth, it said, “He did not many works there because of their unbelief.” Your unbelief can actually limit the work that God is wanting to do in your life. The children of Israel put limitations on God, and man today is often putting limitations on God.
One of the limitations that we so often place upon God are dispensational limitations. The dispensation of the apostles, you know. The dispensation of the Holy Spirit. It all ended with the apostles. God doesn’t work anymore. God doesn’t heal anymore. God doesn’t work miracles anymore. The gifts of the Spirit are not in operation anymore. They all ceased with the apostles. And we put limits on God, not because God won’t, not because God doesn’t want to, but because of our unbelief, our failing to believe God to do it now. And it is still possible for us to be putting limitations on the work that God wants to do in our lives.
When I come to God, I say, “God, help me to be totally open to anything and everything You want to do in my life.” I don’t want to put any restraints on that which God is wanting to do in or through me. By presuppositions, by my own cultural upbringing, by the things that have been planted in my mind by the past, by my education, or anything else. I don’t want anything there that would restrict or limit that which God wants to do. They limited the Holy One of Israel by their unbelief.
They remembered not his hand, nor the day when he delivered them from the enemy: He wrought the signs in Egypt, and turned the rivers into blood; and the floods, that they couldn’t drink. He sent the flies and the frogs. And gave the increase of their fields to the caterpillar, and to the locust. And destroyed their vines with hail, and their sycamore trees with frost. And gave their cattle also to the hail, and the flocks to the hot thunderbolts. He cast upon them the fierceness of his anger, and wrath, and indignation, and trouble, by sending evil angels among them ( Psa 78:42-49 ).
No doubt reference to the slaying of the firstborn.
He made way to his anger; he spared not their soul from death, but gave their life over to pestilence; and smote all the firstborn in Egypt; the chief of their strength the tabernacles of Ham: but he made his own people to go forth like sheep, and guided them in the wilderness like a flock. He led them on safely, so that they feared not: but the sea overwhelmed their enemies. And brought them to the border of the sanctuary, even to this mountain, which his right hand had purchased. And cast the heathen also before them, divided them the inheritance by line, and made the tribes of Israel to dwell in their tents. And yet they tempted and provoked the most high, and did not keep his testimonies: But turned back, and dealt unfaithfully like their fathers: they provoked him to anger by building the places of false worship, they moved him to jealousy with their graven images. When God heard this, he was angry, and abhorred Israel: So that he forsook the tabernacle of Shiloh, the tent which he had placed among men ( Psa 78:50-60 );
The tabernacle, of course, originally was in the area of Shiloh, which was in the portion that was given to the tribe of Ephraim.
He delivered his strength into captivity, his glory into the enemy’s hand. He gave his people over to the sword; and was angry with his inheritance. Fire consumed their young men; the maidens were not given to marriage. Their priests fell by the sword; the widows made no lamentation. Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. And he smote his enemies in the hinder parts: he put then to perpetual reproach. Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim ( Psa 78:61-67 ):
When God chose then a leader, he refused to take the tribe of Ephraim, or of Joseph, which would have also been Manasseh.
But he chose the tribe of Judah, [and rather than Shiloh] Mount Zion which he loved. And there he built his sanctuary like the high places, like the earth which he established for ever. He chose David also his servant, and took him from the sheepfolds: From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance. So he fed them according to the integrity of his heart; and guided them by the skillfulness of his hands ( Psa 78:68-72 ).
A beautiful rehearsal of their history to remind them of the work of God in their past. “
Fuente: Through the Bible Commentary
Psa 78:1-8
WARNINGS BASED ON THE HISTORY OF ISRAEL’S REBELLIONS
“The history of Israel is here recapitulated from the leading forth out of Egypt through the time of the Judges down to David, with the practical application for that age (and all ages) that they should cleave faithfully to Jahve, more faithfully than the rebellious generation of their fathers.
In my commentaries on the Pentateuch and Joshua, I discussed in full many of the historical events mentioned in this chapter, and I shall pass over those events briefly in this study.
Many scholars have commented upon the repeated apostasies of Israel throughout its history, a summary of many of these apostasies appearing in this very psalm. Typical of the comments is this one by Maclaren:
“The history of Israel has been one long succession of miracles of mercy, met by equally continuous ingratitude, which has ever been punished by national calamities.
The purpose of this psalm was stated thus by Miller:
(1) “Israel is warned not to follow the past pattern of sins as seen in their ancestors (Psa 78:1-4); and
(2) the current generation was warned to provide adequate instruction and guidance to the next generation (Psa 78:5-8).
In the commentaries that I have examined, there are two gross errors which should be avoided:
(1) The first of these is the late-dating of this psalm, which, as may be judged by the abrupt ending of it in the reign of David, which was the climax of the rejection of Ephraimitic leadership and the location of the tabernacle at Shiloh (in Ephraim’s territory), positively locates the date of it during the reign of David, not afterward.
Psa 78:9 has been misunderstood, and has been used by some to date the psalm in the days of the divided kingdom. This was the view of Barnes: “The psalm was evidently written after the revolt of the ten tribes, as indicated in Psa 78:9 where Ephraim is distinguished from Judah.” However, Delitzsch warned that the glimpse of the divided kingdom which some find here, “Is capriciously imagined to be in the verse … The alienation and jealousy between Ephraim and Judah is older than the rupture of the kingdom. Besides that, this psalm was written by Asaph, a contemporary of David.
(2) The other error was stated thus by McCullough: “This psalm uses some of the old traditions … to teach a religious lesson. This is incorrect, because the palmist’s source was not “old traditions,” but the written record of the Pentateuch, Joshua, etc. As Delitzsch stated it: “The psalmist here keeps very close to the Torah in his reference to the history of the Exodus, in fact, so close that he must have had it before him in the entirety of its several parts. The foolish canard of the radical critics who deny the mid-fifteenth century B.C. date of the Book of Moses (all five books) is the sole basis for such a comment as that of McCullough.
McCullough’s weak efforts to deny the Pentateuchal source of this psalm pointed out that only “six of the ten plagues of Egypt were mentioned. What kind of “proof” is that!
McCaw called this psalm, “One of the four great national Hymns of Israel,” along with Psalms 105; Psalms 106; and Psalms 136.
We shall follow the paragraphing suggested by Leupold.
Psa 78:1-8
THE PURPOSE OF THE PSALM
“Give ear, O my people, to my law:
Incline your ears to the words of my mouth.
I will open my mouth in a parable;
I will utter dark sayings of old.
Which we have heard and known,
And our fathers have told us.
We will not hide them from their children,
Telling to the generation to come the praises of Jehovah,
And his strength, and his wondrous works that he hath done.
For he established a testimony in Jacob,
And appointed a law in Israel,
Which he commanded our fathers,
That they should make them known to their children;
That the generations that come might know them,
even the children that should be born;
Who should arise and tell them to their children,
That they might set their hope in God,
And not forget the works of God,
But keep his commandments,
And might not be as their fathers,
A stubborn and rebellious generation,
A generation that set not their heart aright,
And whose spirit was not steadfast with God.”
“Give ear unto my law” (Psa 78:1). This is a reference to the Torah, the five books of Moses, continually referred to throughout the entire Old Testament as God’s “law.”
“I will open my mouth in a parable” (Psa 78:2). Mat 13:34 quotes the first two verses here as follows: I will open my mouth in parables; I will utter the things hidden from the foundation of the world.
That reference makes these verses a prophecy of the Lord Jesus Christ’s using parables as a principal device in his teachings.
We have already noted that the two principal purposes of the psalm are: (1) to give a warning to Israel against their continuing in the unbelieving and rebellious patterns of conduct established by their forefathers; and (2) to provide adequate instruction for the children of each generation. These are evident enough in these verses.
“But keep his commandments” (Psa 78:7). This is proof enough that the “law” of God mentioned in Psa 78:1 is indeed the Torah, containing the commandments of God.
“They should make them known to their children” (Psa 78:5-6). This admonition is based upon the classic passage in Deu 6:6-9. God absolutely requires of believing parents that they should, indeed must, teach their children the way of truth and use every possible influence to persuade them to walk in it.
The silliest and most satanic attitude we have ever encountered in Christian parents is this, “Oh well, we are going to let Johnny make up his own mind!” Indeed, indeed, that is exactly what the Devil would have Christian parents do. If only Satan would be so neutral! The Evil One will exert every pressure possible to persuade children to forsake the faith and wallow in licentiousness.
If Christian parents will only stay out of the situation regarding their child’s obedience of the gospel, Satan will almost certainly accomplish his purpose. As Kidner stated it, “The Scriptures have no room for parental neutrality.
E.M. Zerr:
General remarks. This is a marvelous psalm and is so full of important subject matter that we shall need to study it carefully lest we overlook some of its teaching. Before taking up the several verses, I shall quote a statement of Dr. Marion McH. Hull, whose remarks I fully endorse, as follows: “This psalm is historic, didactic [instructive], and prophetic. It is a marvelous commentary on the Old Testament. It is a great revelation of the stubborn and unbelieving human heart, and also a great revelation of the patience, grace, love, justice, and divine wisdom of God.” The truth in the above quotation will be manifest as we study the verses in their order.
Psa 78:1. David was going to recount many of the events in the history of the nation under him. Give ear was a call for attention to what he was about to say. Law was used in an extended sense, including any teaching that would be given, whether in the form of commandments or history, intended for their information and admonition.
Psa 78:2. Parable is from a word that may mean a pithy saying; not necessarily a comparison. Dark sayings of old means the important expressions about past events.
Psa 78:3. Most of the things David intended to write about had occurred many years before and had become a matter of record. But the voice of history has to be repeated many times to impress mankind with its importance.
Psa 78:4. See the comments on the previous verse. The former generations were the direct objects of the praises of the Lord whenever their conduct justified them. But when it was otherwise, then they were made to feel the strength of God in punishing them for their sins. David believed that the children of those ancient fathers should be informed about the past for their own admonition. (1Co 10:11.)
Psa 78:5. This whole verse refers to the law of Moses. Jacob and Israel mean the same people, the latter being a special name for the former (Gen 32:28). The law was given to the people who were called by these names. And it was intended that this law should be made known to the children yet to be born. That was the reason David called upon these children to give attention to him.
Psa 78:6. The children of one generation were to tell the story to the next generation, etc., and thus it was to be continued down through the years.
Psa 78:7. The object of all this repetition was that people would learn to hope in God. It was continued thus over into New Testament times. (1Co 10:11.)
Psa 78:8. The coming generations were expected to profit by the mistakes of their fathers. The main lesson to be learned was the folly of being stubborn.
Fuente: Old and New Testaments Restoration Commentary
The supreme quantity of this psalm is that throughout all its measures, over against the repeated failure of His people God’s persistent patience is set forth in bold relief. The purpose of the psalm, however, is to warn God’s people against unfaithfulness by the story of past failure. After announcing his determination the first eight verses declare the purpose of the singer. Things of the past are to be recounted for the sake of the children. Notice very carefully the statement of the latter part of this introduction. It announces the institution in Israel of a method for dealing with the children. The words “testimony” and “law” (verse Psa 78:5) do not here refer to the Mosaic economy, but to a specific arrangement for transmission of that law. This arrangement was to instruct the children. The value of such instruction was that the new generation would be safeguarded in its hope, its memory, its conduct.
The singer then proceeded with the work of “telling . . . the praises of the Lord.” This section recites the disloyalty of the people in spite of the goodness of God, and thus explains the reason of the divine chastisement. The prophetic writings (especially Hosea) show that Ephraim became the leader in the rebellion and disloyalty which cursed the nation, and so, figuratively, and as standing for the rest, Ephraim is here addressed. The description is figurative. The people armed and equipped, were guilty of cowardice. They turned back because they forgot God. Then follows a poetic description of the way in which God delivered them from Egypt and led them in the wilderness. These facts of the guidance of God make their cowardice sinful. This goodness is further traced in His dealing with them step by step.
The fickleness of their obedience is especially set forth. “They believed not . . . He dew them . . . they inquired after Him . . . they lied to Him.” Yet God’s patience was always manifest. With infinite tenderness He bore with them, and waited for them; forgave them and pitied them. In spite of all, they continued to rebel, and the reason was that they did not remember His hand. The singer then sang anew of the things they had forgotten, of God’s signs in Egypt, of His leading them out, and of His bringing them into possession. It would seem almost past belief to us as we read that a people so led could forget. Yet is not this sin of forgetfulness with us perpetually? In some day of danger and perplexity we become so occupied with the immediate peril as utterly to fail to think of past deliverances. Such forgetfulness is of the nature of unbelief in its worst form. It wrongs God, and paralyzes our own prayer.
Even when, in spite of their infidelity, God brought them into possession, they tempted and provoked Him. Then came His seven dealings with them which are described. These dealings are also systematic, and as He refused and chose, it was ever with purposes of blessings in His heart. It is indeed a great song of God’s patience, and there is no story more fruitful if men will but learn it. It is questionable whether any of us could escape the charges made here against the people of God; and it is certain that we might all survey our lives, and sing just such a song of God’s determined patience and persistence.
Fuente: An Exposition on the Whole Bible
Learning from the Fathers
Psa 78:1-12
This psalm is said to have arisen, from a strong controversy between Judah and Ephraim as to the location of Gods sanctuary, and its final transfer within the limits of the tribe of Judah. The psalmist enumerates the moral and spiritual considerations that led to the choice. See Psa 78:67-68. The great message of the psalm is the inconstancy of the people, which so often manifested itself. Whose spirit was not stedfast with God, Psa 78:8. They turned back in battle, Psa 78:9. See also Psa 78:17; Psa 78:37; Psa 78:41; Psa 78:57. It may be that the psalmist implies that these failures were for the most part Ephraims, and that therefore Judah was chosen. Surely, however, there was not much to choose between them, and whatever favor was shown to either of them was wholly attributable to Gods unchanging mercy.
This hymn was probably intended to be learned by the children in the Hebrew home, that they might set their hearts on God and not forget His works. It is a good practice to store the fresh memories of the young with the words of Scripture, which will often return in afterlife in hours of temptation and distress. The memorizing of the Word of God is a most valuable habit. The wheels of the mind and heart must grind-let them grind wheat.
Fuente: F.B. Meyer’s Through the Bible Commentary
Psa 78:20
Notice what kind of unbelief is here. It does not deny the past fact. It acknowledges that God has done a miracle of mercy. But in that miracle it finds no such revelation of God Himself and His perpetual character and love as gives assurance that He will again be powerful and merciful. These Israelites have no accumulated faith. They are just where they were before the last miracle relieved them. That miracle stands wholly by itself. It does not promise or imply another.
I. The power of accumulation of life differs extremely in different men. Some men gather living force, wisdom, faith, out of every experience. Other men leave the whole experience behind them, and carry out with them nothing but the barren recollection of it. And the difference, when we examine it, depends on this: on whether the man has any conception of a continuous, unbroken principle or personal association running through life, and bringing out of each experience its soul and essence to be perpetually kept.
II. The true unity of life is the unity of a long journey in which, though the quick railroad is constantly compelling you to leave each new scene behind you, the wise, kind company of the friend whom you are travelling with, and who in each new scene has had the chance to show you something new of his wisdom and kindness, has been continually with you and bound the long journey into a unit.
III. Suppose a human soul looking out into the mysterious and unrevealed experiences of the everlasting world. The window of death is wide open; and the soul stands up before it, and looks through, and sees eternity. How shall the soul carry with it the sense of safety and assurance in God, which it has won within His earthly care, forth into this unknown, untrodden vastness whither it now must go? Only in one way; only by deepening as deeply as possible its assurance that it is God-not accident, not its own ingenuity, not its brethren’s kindness-that it is God who has made this earthly life so rich and happy. Wrapped into Him, the soul may be not merely resigned; it may be even impatient to explore those larger regions where the power which has made itself known to it here shall be able to display to it all the completeness of its nature and its love.
IV. There is a difference between coming out of sorrow thankful for relief and coming out of sorrow full of sympathy with, and trust in, Him who has released us. To the soul that finds in all life new and ever deeper knowledge of Christ, life is for ever accumulating. This is the only real transfiguration of the dusty road, the monotony and routine of living.
Phillips Brooks, The Candle of the Lord, p. 320.
References: Psa 78:23-25.-Preacher’s Monthly, vol. ii., p. 459. Psa 78:25.-H. Melvill, Penny Pulpit, No. 1497.
Psa 78:34-37
I. It is a subject well worthy of the serious consideration of all persons who desire to be in the safe way of salvation how commonly it happens that the best intentions and resolutions, made in times of danger and affliction, are thought little or nothing more of when the alarm is over. Every one knows that numbers of persons who have been on the very brink of death, and have been restored, yet have been in no respect whatever the better afterwards for such a fearful warning. Indeed, it is so common a case that no one wonders at it.
II. To a reflecting mind it seems little less than a- miracle that we should be preserved in the manner we are from day to day. And is not this matter for daily thankfulness and should not the consideration of it make us ever feel as persons every moment rescued from the brink of ruin, every moment supported by an unseen, almighty hand? However, as these daily mercies are so slightly regarded, our tender Father frequently by some more signal visitation calls us back from carelessness and folly. It is a truth ever to be remembered by us that the resolutions and vows we make in such hours of trial and on the bed of sickness are remembered and recorded in God’s book. They will be brought forward again in the great day of final account.
III. We ought to be very careful of trusting to a partial amendment, of thinking that because we are better than we once were, or better than many other people, therefore we are in the way to heaven. Amidst this dim and perplexing prospect, the comfort is that our heavenly Father knows our weakness and our wants, that Christ Jesus, who is hereafter to be our Judge, is now touched with the feeling of our infirmities.
Plain Sermons by Contributors to “Tracts for the Times” vol. i., p. 126.
References: Psa 78:38.-Preacher’s Lantern, vol. iii., p. 57. Psa 78:40.-F. E. Paget, Helps and Hindrances to the Christian Life, vol. i., p. 88.
Psa 78:41
I. Ever since the fall of man, there has been a natural tendency in the human heart to “limit the Holy One of Israel.” This is the crime of idolatry and of heathenism. This was the contest of the Hebrew worship with the surrounding nations. Let us beware how we create an image of God in our minds dishonourable to Him, and by its limitation to our poor faculty become the means of limiting the Holy One of Israel.
II. For idolatry is not its own root; it is the growth of a seed deeper than itself, and that seed is sin. Sin limits the Holy One of Israel, the corrupt influence in the mind and in the heart, the perverted imagination, the perverted will. Sin closes the avenues by which God enters the human soul, and narrows the Divine Being in the conception.
III. There is no power so subtle as unbelief, doubt. By this we limit the Holy One of Israel. Doubt makes the Divine Being subservient to our own estimate of what He is. How frequently Christian men walk amidst the very mysteries and eternities of Godhead only to limit the Holy One of Israel.
IV. Some philosophers limit the Holy One of Israel even in the operations of nature. There is a feeling that as we enlarge the boundaries of the universe God is carried to a more remote distance from us. The past fills the soul ever with fear. It is so whenever we are led out into infinity. Night has had three daughters: Religion, Superstition, and Atheism.
V. Again, when on behalf of God we appeal to man as free, and invite him to love, and trust, and believe, doubt says, In what way can man’s responsibility so act as not to limit God’s royalty, if we are ambassadors for Christ? God Himself anticipates these objections; in prayer He aids: in speaking He aids. He is on the side of the freedom of man; He, too, will aid man to assert his freedom: and he who doubts the possibility of this limits the Holy One of Israel, who giveth His Holy Spirit to them that ask.
E. Paxton Hood, Sermons, p. 365.
References: Psa 78:41.-Spurgeon, Sermons, vol. v., No. 272. Psa 78:41, Psa 78:42.-J. H. Evans, Thursday Penny Pulpit, vol. v., p. 241.
Psa 78:69
I. Stability and permanence are, perhaps, the especial ideas which a church brings before the mind. It represents, indeed, the beauty, the loftiness, the calmness, the mystery, and the sanctity of religion also, and that in many ways. Still, more than all these, it represents to us its eternity.
II. See what a noble principle faith is. The Christian throws himself fearlessly on the future, because he believes in Him which is, and which was, and which is to come. One lays the foundation, and another builds thereupon; one levels the mountain, and another “brings forth the head-stone with shoutings.”
III. The Churches which we inherit are the fruits of martyrdom. Their foundations are laid very deep, even in the preaching of the Apostles, and the confession of saints, and the first victories of the Gospel in our land. The Church alone can plant the Church.
J. H. Newman, Selection from the Parochial and Plain Sermons, p. 377 (also vol. vi., p. 270).
Psa 78:70
I. Consider David’s calling. The words of the text form the clearest and grandest explanation of the wonderful process by which the unknown shepherd became Israel’s greatest king. Two questions present themselves here: (1) How was David’s shepherd life an unconscious preparation for his calling? The effect of solitude is to awaken faith in the invisible. Sailors see portents in the clouds, hear words in the night wind; shepherds have a strong belief in the supernatural. In solitude and stillness the deeper soul awakens. Amid the stillness of the ancient hills, David, the shepherd youth, was learning to feel a presence which surrounded him behind and before, and to realise the nearness of One who read his thoughts in the silence. (2) How did the Divine summons fit him for his vocation? The hour came when he was to know that through all his years he had been trained for it, when “the Spirit of the Lord came upon him from that day forward.” And now observe, he was sent back to his flocks, in the full knowledge of his grand destiny sent to pass years of silent waiting. There were two great convictions awakened in him then that formed in him elements of strength through all his career: (a) the belief in a Divine Leader; (b) the belief in a Divine choice.
II. Notice the modern lessons of David’s calling. (1) There is a Divine plan in every life. (2) There is a Divine vocation for every man. (3) There is a Divine Shepherd for every man.
E. L. Hull, Sermons Preached at King’s Lynn, 1st series, p. 132.
References: Psa 78:70, Psa 78:71.-F. D. Maurice, Prophets and Kings of the Old Testament, p. 36. Psa 79:13.-F. W. Farrar, Old Testament Outlines, p. 124. Psalm 79-J. H. Hitchens, Catholic Sermons, vol. ii., p. 73. Psalm 79-J. H. Evans, Thursday Penny Pulpit, vol. iv., p. 217. Psalm 79-P. Thomson, Expositor, 2nd series, vol. i., p. 247.
Fuente: The Sermon Bible
Psalm 78-83
Psalm 78
A Historical Retrospect
1. The call to hear (Psa 78:1-8)
2. Ephraims failure (Psa 78:9-11)
3. His dealings in power and mercy (Psa 78:12-55)
4. The continued provocation (Psa 78:56-64)
5. His sovereign grace in choosing David (Psa 78:65-72)
This historical retrospect needs no further comment. It is God speaking to the hearts of His people through their own history from Egypt to David. How graciously He dealt with them all the way! The crowning fact is His sovereign grace in choosing Judah, Mount Zion which he loved, building there His sanctuary, and choosing David His servant to feed Jacob His people and Israel His inheritance. Here we may well think of the Son of David, Gods Anointed in whom Gods sovereign grace is made known and who will yet feed Jacob and Israel His inheritance.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Maschil
Maschil, instruction.
Fuente: Scofield Reference Bible Notes
Psa 49:1-3, Psa 51:4, Jdg 5:3, Pro 8:4-6, Isa 51:4, Isa 55:3, Mat 13:9
Reciprocal: 1Ch 6:39 – Asaph 1Ch 25:2 – Asaph 2Ch 35:15 – according Psa 19:7 – law Pro 4:20 – General Isa 46:9 – the former Mat 5:2 – General Act 13:16 – give
Fuente: The Treasury of Scripture Knowledge
The consistency of God’s ways, in which His grace is sovereign still.
Maskil of Asaph.
The seventy-eighth psalm is most fittingly entitled a “Maskil” -an instruction. It surveys the history from Egypt until David: a sufficient sample, man being, as he is, the same at all times; and David’s history being also the type, as we are well aware, of that of his Son and Lord. We can understand, therefore, why with this gleam of brightness the psalm ends; grace in him seen sovereign and victorious, after the long course of failure, as it will be in the end foreshadowed by it. The six sections mark this victory of God’s grace, which is seen in measure all through, while everywhere His holiness and consistency with His character are conspicuous also.
1. The first section gives us God’s provision for His people, illustrated by the one who here addresses them. God is not satisfied with giving a written word to them, necessary as this is, and the basis of everything. His will is that there should be preachers of the Word and of all the works of the Lord of which it testifies and from which it draws its precious instruction. Preachers were to be in every family in Israel, and these preachers not an official class, but the heads of the families themselves. Practically, those who were competent to speak, spoke: the things they heard and knew they were not to hide, and such capacity is always responsibility, and in the nature of things must be, -a responsibility which none can devolve upon another. But let us hear the psalmist.
(a) He speaks with the authority of one speaking for God, -with the consciousness of the importance of what he utters. The language of conviction will ever be authoritative, and on that account held for assumptive and dogmatic by those who are either not near enough to God to know the secret of it, or not conscious enough of being afar off to want to change the confusion of twilight for the clear outlines of the day What comfort can there be for the soul, apart from the certainty of what it holds for truth? what happiness in the path, except there is full assurance of this being with God? Surely, none whatever. And the apostle Peter expresses what the goodness of God intends for us when he says: If any one speak, let him speak as oracles of God,” that is, as God’s mere mouthpiece: while for the walk the Lord Himself declares: “If thine eye be single, thy whole body shall be full of light.” Thus the blessedness to which we are called is manifest. Oh that we may live up to the full privileges that are ours!
He begins then with an exhortation to obedience:
“Give ear, O my people, to my law”: or “instruction,” some would say; and that is, indeed, the primary meaning of the word; yet it is that regularly used for “law” (torah), and we must take it at least as implying the authority which truth ever has for the true. This is, in fact, what the numerical structure lays emphasis on the number being that which speaks of sovereignty, supremacy. Therefore, “incline your ears unto the sayings of my mouth.”
This “instruction” needs, however, penetration and discernment: “I will open my mouth in a parable I will pour out deep things of old.”
It is not, therefore, that only which is unmistakable at first sight that is authoritative. But how many excuse themselves from obedience on just such grounds! Thus Scripture, which is professedly oftentimes “deep,” as here, becomes a thing so far which may be unknown, nay, slighted, without blame. “Deep” things are for the deep, the people who have mind for it, or taste, or learning, or leisure, or all of these! Parables, types, prophecies, the larger part of what they too, with the rest, call “the word of God,” become so much spiritual bric–brac, which it is rather a proof of sobriety of mind to do without, or, at least, to value at a low rate. But is the psalmist commending to us these things, or the reverse, when he speaks of them as “deep things” or “parables”? Does he address himself to the many or to the few? to the people as a whole, or to some spiritual aristocracy? after all, not an aristocracy by spiritual qualities, but by natural, or even by circumstantial differences? For there is, let it be known, a spiritual aristocracy, (if you please to call it so,) but it is defined by devotedness and diligence of heart: and where these are found, the race of the prophets still is found, to whom the words of Amos will apply (Amo 3:7): “Surely the Lord God will do nothing, but He revealeth His secret unto His servants the prophets.”
When we go on to look at the psalm which is thus characterized, however, we may have difficulty in discussing how it fulfills the titles which are thus given to it. From beginning to end it is historic, -an appeal to facts which we already have in books that are devoted to the “wonderful works” of the Lord in relation to Israel. For God never left such things to tradition merely. What would tradition be in the hands of those whose incompetency every way the history itself demonstrates so absolutely? But this history, being what it is, and of what it is, is just what is suited to utter divine secrets to the heart that is attentive. It is the ways of God put in connection with the men and their ways, to which these apply. Thus, since we are men, and the same God is ours and theirs, the history becomes a parable or similitude, -something by which, as we compare things together, what we are and what God is to us will be brought out. Thus the very history becomes a mirror for us, not merely of ourselves, but of ourselves in the light of God. How good thus to know ourselves!
Then indeed, our own history and the history of God’s people at all times, become united in one glorious whole, which fills the soul with light and blessing. “What we have heard and known,” and what “our fathers have told us” come into the most instructive agreement. Our lives are seen not to be broken and disjointed, and so far, meaningless fragments, but are lifted into significance and power. The actors in all this human history become friends and counsellors. The precepts of the Word are powerfully enforced, illustrated, and fastened in their place by these vivid pictures, all the more fitted to lay hold of us by the exceptional magnitude of the events which come before us in them, -only made plainer, and not distorted by their magnitude.
Were we thus more realizing the ways of God with us, the natural consequence would follow that we should be (how much!) more competent witnesses to those that come after us in the same path. “What we have heard and known, and our fathers have told us, we will not hide from their children, showing to the generations to come the praises of Jehovah, and His strength, and His wonderful works that He has done.” This is what secures the blessing that is in it, that it is His praises that are being thus sustained and spread abroad. God is in His place, and thus all else, in the same proportion that He is so.
(b) The second part here declares this perpetual testimony to be designed of God, to maintain the memory of His acts and the authority of His commands, in view of the constant proneness upon man’s part to forget. The living voice of the preacher was to make, in the lower sense of this, the Word living. And the preacher was not to be official, but, as we may say, the one everywhere installed by nature. God, as the Author of nature, confirms its appointment. We may now pass on to the history.
2. The second section shows us now, in brief but decisive contrast, the ways of the people and the ways of God. As to the people, this is put in the most general terms, the tribe of Ephraim being taken as their representatives, for reasons which we shall have presently to consider. The ways of God are shown by reference to the great features of His intervention for them in Egypt and the wilderness. The miracles in Egypt are only referred to, and come up for review more fully afterwards; the others are not spoken of again in the psalm.
(a) On the people’s side there is not seen merely failure. It is carefully explained that what might seem that was in reality much more. With God, they could not fail. If they did so, it was because they refused to walk in His law. At first sight, what is said of Ephraim also appears as if it were an incident only, but it is not so. Ephraim is but representative of the conduct of all the tribes; their action as typical as they themselves are.
When Israel entered the land, it was under the Ephraimite, Joshua. When the ark came first to rest in the land, it was in Ephraimitic Shiloh that it rested. “Shiloh” is the name given to Messiah in Jacob’s prophecy as to the tribes (Gen 49:1-33), and means He who gives peace”: the rest of the ark might well seem to intimate that that peace was now at hand.
The tribe of Ephraim, the younger of the brother tribes of Joseph, but in Jacob’s prophecy concerning these (Gen 48:1-22) exalted to the first place, might well therefore in Joshua’s time claim the leadership in Israel. Reuben had lost the birthright which was his originally, and Joseph, the first-born of Rachel, had gained it: these two sons of his taking place with the sons of Jacob themselves, showing him to have the double portion of the first-born. Every way, therefore, in title as in fact, the preeminence then belonged to Ephraim.
But the title under which they inherited the land at that time had, as we well know, one fundamental defect: it was this, that it was held according to the covenant of law, -the covenant which, in ignorance of themselves and of God, they had taken upon themselves to keep. Their failure therefore to hold this title was inevitable; although only by degrees did this become apparent. In Jacob’s blessing of the tribes Judah occupies a large place; but Joseph, it might be claimed, one still larger. If Shiloh is spoken of in connection with. Judah, the Shepherd and Stone of Israel is spoken of in connection with the other: what the connection, might still be doubtful. In Moses’ blessing, Joseph again has undeniably the larger place. No other tribe could claim precedence, if Judah failed.
Apart from all typical significance, (which, of course, could not be pleaded in the case,) Joshua, therefore, was the natural leader in taking possession of the land, and might well seem to emphasize the claim of Ephraim. Thus Ephraim comes into the psalm here as the representative tribe: but it is no longer said of him; as of Joseph it had been, “his bow abode in strength.” The language might seem in designed opposition to this: “the children of Ephraim; archers equipped, turned back in the day of encounter.” Equipped they were, and therefore sufficient to have stood. God had not failed them; circumstances were not too strong for them. Nor lacked there any assurance of successful issue. They stood upon ground secured to them by the divine promise: “every place that the sole of your foot shall tread on shall be your own.” Yet in spite of all this, they turned back: it was no mere failure: “they kept not the covenant of God, and refused to walk in His law; and they forgat His works, and His wonders that He had shown them.”
(b) This is a common history, and it was that of the whole nation. Yet what had He not done for them! It was no unknown God who laid claim to their obedience. He had manifested Himself to them in mighty miracles by which He had shaken to its centre what was then the greatest kingdom upon earth, which held them in its cruel grip relentlessly. He had made the sea to yield a path for their escape, the waters standing as a heap while they passed through. He had Himself led them by that which, always the opposite of nature, answered to their need, a cloud by day, the light of fire by night. In the wilderness He had cleft the rocks for them; at Horeb and at Meribah, and given them drink abundantly, as out of the depths. Nay, He had brought streams out of the rock, and caused the waters to run down like rivers.*
{*The last two verses refer” of course” to the same two miracles” though these are differently emphasized. The fourth verse speaks of need met simply, though abundantly met the fifth of what in the language of Scripture would be called “living”, i.e.”running” waters. The typical interpretation would give here a gleam of light as to the structure: for” while 4 is the number of the creature” 5 -that is 4 plus 1, -brings into connection with this the thought of God in relation to the creature” which the “‘living water” as the type of the Spirit of God (Joh 7:38-39) would answer to. But this involves” of course” interpretation of this character, and as ruling where the literal meaning seems the first thing. The natural constantly is the basis of the spiritual” as we have often seen but I can only suggest the question and leave it.}
3. (a) The third section shows how the people had sinned in the very presence of God so manifested to them. It was not a later generation merely that did so, with whom the knowledge of these things had grown dim in the years that had elapsed since their recurrence, but the very generation among whom such miracles had been displayed. People scoff now, because they see no miracles; but so they did when the miracles were before their eyes: they sinned yet more against Him, and provoked the Most High in the desert,” -there where His supremacy over all nature had been unequivocally demonstrated in their behalf. Miracles did not repress the craving of hearts away from God, for which one thing denied could turn the bounteous Giver into one incompetent to secure the blessing of those with whom He had charged Himself. Yet in the same breath they own what He had already done in bringing water out of the rock. To provide flesh, they thought, was a more difficult thing, and transcended His ability. Thus they turned His hand against themselves: “fire was kindled against Jacob, and anger went up” in the flame that rose against Israel.” Unbelief was the only sin with them; as it always has been the sin that provoked judgment: unbelief that came not from lack of evidence, for of that there was abundance, but from wills that rebelled against His easy yoke.
(b) As in the book of Numbers, when the people are murmuring about the food which God has given them, and craving flesh, as we are here reminded, the Spirit of God turns to describe this manna which they are rejecting, so now does the psalmist, though in a different manner. He especially dwells upon it as bread from heaven, and then upon the strength given by it, for that is surely what is meant by calling it “the bread of the mighty” -bread that produces might. Nor are we to think of any figurative sense of the words, or any typical significance of the manna itself. The purpose to which he applies the history forbids any thought of this in the case, as is evident. The marvel was great indeed, and fitted to appeal to the heart, that the food which the desert soil denied should come to them from heaven! When we think of the precisely measured quantity, on the sixth day double every other day, following them wherever they journeyed for forty years, until it ceased, just after passing Jordan, -it was a stupendous miracle. No wonder that imagination should picture it, (as the Septuagint, but not the Hebrew, does) as “angels’ food.” No wonder that it should be really -prepared in such a manner, with such abundant care, -“bread of the mighty”; like the food in the strength of which Elijah went forty days and forty nights, through this same wilderness, “to Horeb, the mount of God.” “Provision to the full” it was, excluding any possible need of any other. And that is the point here.
God had provided for them; and how then could that provision be other than perfectly adapted to their need? In fact, it was the food to nourish a race of mighty men. Yet that wilderness-food was but the type of ours. This spiritual manna, what ought it not to produce in us in the way of strength and courage! what spiritual heroes ought we not to be! Nay, we should say rather, what will there not be in this way, if God’s food be really partaken of in faith and simplicity. Communication with Christ, -the entering into that self-sacrificing love which brought Him down to us, and gave Him for our sins! what manner of men must this make of us, in all holy conversation and godliness! If this be lacking, it is not that God’s provision has failed, for that cannot be, but that we have despised and turned away from it: and who can doubt that this is largely the case now? Plenty of activity in benevolent work there may be, where this is true; and the very enthusiasm for this work which leads professing Christians to associate for such ends with the deniers and despisers of Christ Himself, is the surest evidence of this.
(c) The people, however, have turned from the manna: they desire flesh; and, their craving being ungratified, they have questioned even the ability of God to give it. He will not therefore permit this. They shall see that His hand is not shortened, and that the creatures that He has made are subject to Him, though sin has made man a rebel. Once more the powers of heaven therefore are in activity: the east wind unites with the south wind to accomplish His will, and flesh is rained upon them more plentifully than manna was. Nor is there the least trouble in procuring it: it is all round about them; at their very doors: “He let it fall in the midst of their camp, -round about their habitations.” The manifestation of His power and goodness is complete.
(d) But this necessarily becomes a new test for the people. God cannot be manifested to them without its being that. What will they do now, when His power and love to them are so perfectly demonstrated? Will they judge themselves for all these murmurings, and give Him the glory due to Him? Have they hearts capable of being touched by this new grace, which comes so entirely in the way which they have themselves indicated for it?
Alas, there is no response. This mercy is to them only the satisfaction of their lust. They eat to repletion of the food, hardened and stupefied by it, instead of blest; and the judgment of God falls upon them. It is, in fact, now the only remedy which even mercy knows. Judgment therefore picks out the fat ones, and the choice men of Israel are stricken down: and with what effect? “For all this, they sinned yet, and believed not His wondrous works.” The genesis of unbelief, as rather in the heart than in the head, is perfectly apparent.
4. This ends the detailed story of the wilderness, to which we have only a general reference again (verses 40, 41), and the place is reached in which we may now survey man, this fallen creature. and ask, what is he? It is a question very necessary to be faced and answered, if we ourselves are to go on with God. If we trust in man, it is ourselves we trust in: for we are men. If we trust in ourselves, in that exact proportion will God’s ways be dark to us, and Himself unknown. The Cross it is in which together man finds his judgment, and God manifests Himself in the glory that is His. If it be not man’s due, then is the cross mere martyrdom; and Christ at best but Prince of martyrs. If it be man’s due, and by a death under His wrath on sin God alone could save us, then how completely must man be put out of sight, in order that there may be a righteous ground for our salvation, -that God may be righteous in it. And Christianity is not the restoration (even by grace) of this ruined creature. It is the setting aside -the crucifixion of the old man, that Christ may be now the New Man, in whom God sees us, and in whom we see ourselves, -that I may live, no longer I, but Christ in me (Gal 2:20). Faith, which is but the turning of the back on self, being now the only principle of fruitfulness and power, we walk in Christ as we live in Christ. They are the true circumcision who worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh (Php 3:3).
The review here is of the greatest importance, and we have it with such completeness as man’s history thus far could give it, in seven sections, in which there is not omitted the pitifulness of God’s estimate, while He is truthful in it. True, “He consumed their days in vanity, and their years in terror;” yet it was the only thing that would in any wise recall them to Himself: for “when He slew them, then they sought Him, and returned, and sought diligently after the Mighty One.” It was might that they needed to be put forth for them; and the memory of former deliverances wrought with them: “they remembered that God was their Rock, and the Mighty One, the Most High, their Redeemer.”
Something now was surely accomplished. Their need had been most real, and the remembrance of God was also real; the days of the Judges come to our mind, when “the children of Israel cried unto Jehovah, and Jehovah raised them up a deliverer.” Yet how constantly had fresh captivity followed deliverance! Alas, it was manifest that when they turned to God it was but halfheartedly: the greatness of their need had constrained them, and not a love responsive to the love that had been shown them. They had flattered Him with their mouth, and lied unto Hint with their tongue, and their heart was not firm with Him, and they were not steadfast in His covenant.”
What hope then in man, whom judgment brings but to a forced and temporary amendment, and mercies move but to forgetting Him altogether? Yet He went on still in mercy manifest, or chastening with what was mercy in disguise: “He was compassionate, and forgave their perversity, and destroyed them not; and often turned away His anger, and did not stir up all His wrath.” And why? Ah, “He remembered that they were flesh: breath that goeth and returneth not.” Frailty and transience could not be more perfectly characterized than by that which is the sign and accompaniment of the life within man. Flesh, too, is that which in all its waste and renewal teaches the same lesson; while as the lowest part of him; and yet into which he seems altogether sunk, it speaks of ruin, which, to be such for a creature such as man, must be moral ruin. The Lord’s argument from this condition is, that he “must be born again.”
5. The following section shows Israel’s history in conformity with this; and God’s dealings with them until everything seems gone; His link with them broken, the ark in captivity, the priests that served it slain. It is the history of centuries of long-suffering on His part, though compressed in so brief a space. But in truth the elements are few and simple, and the history in its general character monotonous enough. It is prefaced by a longer detail of how he had acted on their behalf in Egypt to deliver them: showing to them and to men at large in impressive detail the complete dependence of all things upon Himself. Hence in the world’s insubjection to Him, the subjection of things to man is lost, and the course of nature is turned against him. Such lessons learned at the start, how much would have been spared them! How strange that each generation must needs learn by experience what the combined experience of the race has been ineffectual to teach it! Israel is in all this a constant example to us.
(a) The wilderness is first of all glanced at, to remind us how they rebelled against Him there, -how “they turned back, and tempted the Most High, and set limits to the Holy One of Israel.” One would imagine rather that it would be said, that they set limits to the Mighty One, -that is, to His power; but the thought is that it is His holiness which, in view of their sin, hinders Him from coming in for them. Is it not so, that God’s “delights are with the sons of men,” and that, as we see in Christ come down among us, He would give free way to His love, but that unbelief on our part forces Him behind the veil, puts “bounds around the Mighty,” in His very love to us? Alas, so can His redeemed ones act, though partakers of a better redemption, that Israel of old should he their sign: for they remembered not His hand, -the day when He redeemed them from the oppressor: how He set His signs in Egypt, His miracles in the field of Zoan.” Signs of this kind are for His people to read, that they may escape them. They take effect as to the world, the state of which they reveal as away from God, and the contrast between it and His people; who are yet warned by them of the things “on account of which the wrath of God cometh upon the children of disobedience.”
(b) Such an application of the plagues of Egypt follows in the next section: in the very first of which we see, as before remarked, nature rebelling against those in rebellion against God. The river, in its various channels by which the land was watered, and which was the very sign of their independence of heaven, -which they adored as a god, and yet could claim as their own making (Eze 29:3) -things which to all idolatry agree well together, -the river was turned into blood, so that they could not drink of it. The support of life becomes the very symbol of death, and of death by violence, the infliction of the penalty. It is, in fact, not merely the insurrection of nature that is here, but penalty from the Creator of nature -death from the Life-giver.
Next, in another order from that in Exodus, and two miracles being classed together to make the lesson clear, -the pride of Egypt is abased by two of the meanest instrumentalities, the “swarms” (no doubt, of insects) and the croakers of the marsh,” as the word for frogs seems to mean in Hebrew.
Then the fruit of their labor, as that of unclean hands, is put under the ban and destroyed by what Joel calls the army of the Lord. And then nature itself is smitten by that which speaks of the withdrawal of God from it. Afterwards nature as in subjection to and sympathy with man, of which the cattle naturally speak.*
{*”The number five, as applied to man, speaks of man with God, the 4 of the creature being added to the 1 of the Creator. . . But in the lower sphere in which we now are -penetrated everywhere as it is, however, with divine meaning -the 1 represents man instead of God, but man as His vicegerent and in His image. Thus this last character of the rasorial type, as described by Mr. Swainson, the ‘aptitude and disposition of those accomplishing it to submit to his dominion,’ is surely as remarkable as unexpected an illustration of the number before us. Man with God means man subject to Him, under His dominion: here we have the image of that in the lower creatures.” (“Spiritual Law in the Natural World,” p. 137.)}
Next, we find “a mission of messengers of ill,” the more open manifestation and fullness of evil as from Him. And then death itself, and by pestilence, as the end of all, closes the list. No doubt, the death of the first-born is here included, though this is given in another connection, separately, as it stands in the book of Exodus itself, apart from the other plagues.
(c) We now find Israel put in possession of the land, toward which the death of the first-born is the first decisive step; the deliverance of the people follows, with which is connected God’s guidance of them in the wilderness. The wilderness is no more mentioned. Then we have their safety from the presence of God with them; their enemies being buried in the sea; and then at once they are at the land: “He brought them to His holy border, this mountain which His right hand acquired.” Last comes the governmental award of the land, of which for their sins He dispossessed the nations of Canaan.
All this is briefly told, but more effectually for its very brevity. God is now for them, and nothing can even delay His progress, except the unbelief and folly of those with whom He has charged Himself. In fact there was on this account a delay during the lifetime of the whole generation; but this is not now in question, and has indeed been already considered. The psalmist designs all this but as introduction to the story of their defection in the land, after all this power displayed for them.
(d) The departure is now, still in the concisest manner, told out. There is nothing new in their course except the new opportunities afforded by the high places of the land: the departure is, first, negative rebellion, “they observed not His testimonies.” Then, more positively and decisively, “they turned back, and dealt faithlessly, like their fathers: they turned aside like a deceitful bow.” The next verse shows a direct attack upon the central worship: high places which the one sanctuary was intended to displace rose up again, and graven images moved the Lord to jealousy.
(e) The recompense follows in the next two sections: first of all, in His removal of the profaned sanctuary. Shiloh is given up, and the tent He had in wondrous loving-kindness pitched among men. And He gave His strength” the ark of His strength” (Psa 132:8) into captivity among the Philistines; and his beauty (or splendor) -still the ark, but in another aspect of it, -into the hand of the oppressor of Israel. Thus God, in every visible sign of relationship, had departed from Israel, and Ichabod, according to the declaration of the dying wife of Phinehas, was written upon the nation at large. Every regularly constituted link was snapped asunder. God might still speak by a prophet, and in fact did so, for this depended upon a grace which was sovereign with Him; His inalienable prerogative, whenever He was pleased to exercise it. But the established order of things was at an end. Nor was the ark restored to its place till David’s time (1Ch 13:3; Psa 132:6).
(f) If things went on otherwise well, man might feel little, alas, the loss of his great treasure. But because God will not give them up to this, more sensible chastening must ensue. Therefore, in very acknowledgment that in the thoughts of His heart they were still His people, He delivered them up to the sword; their young men were consumed in the fire of His anger, so that the maidens went unwedded. Their priests also fell by the sword, making the sanctuary doubly desolate; and their widows were dumb with a grief that went beyond the grief of widowhood.
This is the end, then, in fact, of the legal covenant, in one important aspect of it. The people had failed under it as first given -failed utterly at Sinai itself. Priesthood was then a resource, and with a modification of the first unsparing severity of law, they were put under it a second time, in the hands of a mediator: first, Moses, but then the family of Aaron. Now these, too, had utterly failed, and all was gone once more. Samuel may be in this strait another Moses, and introduce one last method of trial after the legal sort, by the king. But the issue cannot now be any more doubtful, for “as in water face answereth to face, so the heart of man to man.” The song of Moses had indeed foreseen it all from the beginning; and he who would take God’s estimate of things could never at any time have been in doubt. Now it was proved, however, by ample experience, in the national history. Thus a momentous conclusion had in fact been reached. Man is “flesh,” and of man in the flesh here is an end. Though David follow therefore in this psalm; this is not put now as if it were a new trial. David is but the expression of a grace in God which will need indeed Another in whom rightly to manifest itself; but the grace is here, and with David in this way seen, the psalmist ends. For faith there is left an open secret, to which his own last words bear witness. (2Sa 23:1-7.)
6. The sixth section is clearly therefore a fresh division of the psalm; and not a continuation of the former one. It is also, beautifully, as we know, a trumpet-note of victory after defeat, but the Lord’s victory, and not man’s. And so, exactly, its opening words declare. Two verses are devoted to this thought.
(a) The Lord -not Jehovah, but Adonai, the Sovereign Lord -awakes, as the strong figure puts it, as one out of sleep; and His full strength is manifest at once with Him. He is “like a mighty man that shouteth by reason of wine.” The excited energy of man is needed to furnish the figure: “He smote His adversaries backward; an everlasting reproach He inflicted upon them.”
(b) But the new grace must have new experience. It must be seen that this is not a reinstating of the old conditions. The first-born, the primacy of nature, is once more rejected. The tent of Joseph is not restored; God’s sovereignty of choice cannot be properly shown out in the taking up again for His abode the tribe of Ephraim. His new relation is one that depends solely upon the love that is in His own heart, and thus Zion becomes unchangeably the destined seat of His earthly kingdom, and Judah the tribe with which this is connected. And now the “tent” correspondingly gives place to a permanent dwelling. He builds as for eternity: “He built His sanctuary like the heights, -like the earth, which He founded for ever.”
From these thoughts He has not departed. From this free choice he could not depart. In His counsel Zion is still, according to its name, the “fixed,” and Judah the worshiper. Yet a little while, and His old abode shall he revisited in His love, in a favor no more to be withdrawn, as all the prophets witness. And thus we see how true a beginning of grace is exhibited here.
(c) The psalm ends with the “Anointed.” The structure emphasizes this, and not merely the King: though he is King, and must be anointed, to be this. The eyes of the prophet are afar off, though David is in immediate sight: David, the “Beloved,” here too God’s heart has chosen, and will not give up its choice. David, first of all, His servant, proved in the lowly service of the flock, by and by to serve His true flock on the throne: to be shepherd to Jacob -well known as that, yet “His people,” and “Israel His inheritance.”
And God’s thought was realized -though but partially indeed -in David. It is easy to hear the Voice that speaks to us in it with how much deeper meaning: “And he tended them after the integrity of His heart, and guided them with the skilfulness of His hands.”
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 78:1-2. Give ear, O my people In these words the psalmist opens his commission, and speaks as one having authority from above to instruct the world. He demands a large and attentive audience, while, by a series of examples, he sets forth the goodness of God, and the ingratitude of man, for the admonition of succeeding ages to the end of time. To my law The doctrine which I am about to deliver to you, concerning your duty, and the danger of neglecting it. I will open my mouth in a parable I will speak to you with all freedom and plainness, uttering divers grave and weighty sentences, (such being often termed parables in Scripture,) or things of great moment for your instruction and advantage. I will utter dark sayings So he calls the following passages, not because the words or sentences are in themselves hard to be understood, for they are generally historical and easy, but because the things contained in them, concerning Gods 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 Gods 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 mens minds.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Title. Maschil of Asaph. Rabbi Kimchi says, that this title, which signifies to give instruction, designates also the species of music or melody to which the words were set, as is now the practice of composers. Handel named his celebrated piece, The Messiah. This psalm is a species of carmen seculare to the Hebrews.
Psa 78:1. Give ear, oh my people. Hebrew poetry generally begins with bold addresses. Psa 45:1. Isa 1:2.
Psa 78:2. A parable, a succession of wise and instructive sayings. It is a psalm of rehearsal, that the worshipper might derive instruction from the ways of providence.
Psa 78:5. A testimony in Jacob. The Ark of the testimony, as in twenty places; for there the Lord dwelt in glory, and his law attested his covenant.
Psa 78:9. Ephraim being armedturned back; that is, according to Kimchi, though actually in the field of battle, to fight against Amalek in the desert, he ran away with shame, and is branded for it. 1Ch 7:21. Others think this act of cowardice happened when the ark of God was taken, for the people of Amalek were allies of the Philistines.
Psa 78:12. Zoan. The LXX read, Tunis, as in Num 13:22. It was situate on the eastern branch of the Nile, in the Delta, and was the northern capital of the kings of Egypt. Rosetta is the same place now, and built on its ruins.
Psa 78:25. Man did eat angels food. abirim, the mighty ones. St. Paul seems to cite this text when he says, the Lord Jesus Christ shall be revealed from heaven with his mighty angels. 2Th 1:7.
Psa 78:33. Their days did he consume in vanity: their sentence, couched in the name of Abel, to waste away in the desert, it would seem, quickly followed that of the ten unbelieving spies. It made them sick at heart; they gradually fainted and died. As unbelief is the damning sin of the world, so the Lord made those old rebels a fearful example to posterity.
Psa 78:35. Their Redeemer. Hebrews goalam, their gol, as in Job 19:25. The Messiah was ever employed in redeeming and saving his people.
Psa 78:39. A wind that passeth away. Hebrews ruach, a spirit.
Psa 78:41. Theylimited the Holy One of Israel. After the Lord had given water and manna, they said, Can God furnish a table in the wilderness? How soon they forgot what their eyes had seen. They were not allowed to see the new miracles which he wrought in the land of Canaan.
Psa 78:49. By sending evil angels among them, to destroy the firstborn of the Egyptians; but they had no power to touch the families where the blood of the covenant was sprinkled.
Psa 78:63. Their maidens were not given to marriage. The Hebrew is praise or marriage song, and dances, as the Epithalamia of the heathen. The young men being cut off in war, there were no husbands for them; or, as the Syriac, they were ravished by the victorious Philistines.
Psa 78:64. Their priests fell by the sword. Elis two sons and other priests, for whom their widows made no lamentation, their death being a disgrace.
REFLECTIONS.
In this review of Hebrew history, we see the deep stain of original sin breaking out on all occasions into new forms of crime. The old man cannot amend; he must be put off; he must be crucified. This is the grand point of instruction to posterity. For death will make all men coward, as well as Ephraim: true courage reposes in virtuous minds.
We admire the just portrait which Asaph draws of the rebellious Hebrews in the desert: they wantonly lusted for flesh, when they ate bread that God had given them from heaven. They provoked the Holy One to anger; but their punishment was less than their sin. Take warning, oh my soul, and tempt not Christ, as they tempted him.
See the compassion and tender mercy of God. All the deliverances of Israel are traced up to thee; and this is recorded for our encouragement, that we may turn to the Lord, and hope in his mercy. But if we continue in sin because grace abounds, our sin will be exceeding sinful. With God there is forgiveness, that he may be feared. His goodness is designed to lead us to repentance, and keep us from sinning against him; and if it answers this end, we, through patience and comfort of the scripture, shall have hope.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
LXXVIII. The Lesson of Israels History.The northern tribes have been perverse from the first. Their wickedness has culminated in the schismatical religion of the Samaritans. God, on the contrary, has chosen Zion, the sanctuary of Judah. The Ps. must have been written before John Hyrcanus (134 B.C.) destroyed the Samaritan shrine on Mt. Gerizim (p. 608).
Psa 78:1-11. Introduction.
Psa 78:2. parable: rather poem.dark sayings: rather enigmas in the history of Israel and Judah which the Psalmist explains.
Psa 78:4. Point with LXX, It was not hid from their children: they told it for the generation that was, etc.
Psa 78:5. testimony: i.e. the Law which bears witness to the Divine will.
Psa 78:9. Correct from Psa 78:57, The children of Ephraim, like a deceitful bow, turned back, etc. They were like mercenaries who fled when danger came (cf. Hos 7:16). The Psalmist would find a plausible support for his theory in the Book of Judges, a North-Israelite production, and concerned with Israels, not Judahs sins.
Psa 78:12-39 dwells chiefly on Gods wonderful work on His peoples behalf, though it also relates instances of their perversity and Gods merciful forgiveness.
Psa 78:12. Zoan: Tanis (Isa 19:11*). It was at the NE. corner of Egypt.
Psa 78:25. Manna was the ordinary food of the strong, i.e. angels (see Ps. 10:3, 20).
Psa 78:30. They were as yet in full enjoyment of the flesh; they were not tired or sick of it.
Psa 78:33. in vanity: i.e. in aimless wanderings through the desert.
Psa 78:40-58. Israels constant apostasy despite all that God had done for them, especially by punishing their enemies in Egypt and by destroying the Canaanites.
Psa 78:48. hail: read, pestilence.
Psa 78:49 f. Here the Psalmist adds to the story as told in Exodus. The band of evil angels, and the general plague, are not mentioned elsewhere in the Bible.
Psa 78:51. Ham: a name for Egypt in late Pss. (Psa 105:23*). Egypt was the greatest of Hams sons.
Psa 78:54. Follow mg.
Psa 78:55 b. Read, and allotted their (the Canaanites) inheritance by line (cf. Isa 37:17).
Psa 78:59-72. Shiloh replaced by Jerusalem. The Kingdom of David.
Psa 78:59. Israel in the old language included the central and northern tribes, as distinct from Judah, though after the captivity of the northern nation, Judah adopted the now vacant name. Shiloh was the great shrine and was destroyed, we know not how, probably by the Philistines (see 1Sa 7:1*, Jer 7:12-14*, Jer 26:6-9).
Psa 78:64. Read with LXX, No lament was made for their widows.
Psa 78:65 b. Translate with LXX, like a mighty man who had been overpowered by wine. The Ephraimites and the other tribes associated with him are the adversaries: God has been patient with them too long: now He rises, as from sleep or wine, to punish the Samaritans, who in their rejection of the shrine at Jerusalem upheld the old evil tradition. But the sequence of thought is far from clear.
Fuente: Peake’s Commentary on the Bible
PSALM 78
The way of God in the midst of the failure of His people, securing His glory and their blessing.
In Psalm 77 the godly soul, though realizing the failure of Israel, is delivered from the terrible thought that God has cast off the nation for ever, and that His promises and grace have failed. He learns in the sanctuary that, in spite of the failure of Israel, God has a way by which He secures His own glory and the blessing of His people. Psalm 78 traces the failure of the nation from Egypt until the times of David, and discovers to us God’s way of blessing.
(vv. 1-4) The psalmist speaks with the authority of one coming from God. He appeals to the people to listen to the testimony of the law. He is about to utter a parable: he gives us, in fact, history. While, however it is history that shows us the failure of the people of God, it is also a parable to teach the hidden way of God to those who incline their ear to hear (Psa 77:19). Such will discern behind the failure and weakness of the people the strength of the Lord, the wonderful works that he hath done. Thus the history of the people will turn to the praises of the Lord.
(vv. 5-11) God’s testimony and how it was treated by the people. Before turning to the history of Israel, the psalmist reminds us that God had established a testimony to be rendered by the fathers to the children, and by the children to their children, in order that they might set their hope in God, walk in obedience, and not forget His works. Thus they would escape the stubbornness of former generations whose affections were not set upon God, and whose spirits were not steadfast with God.
Ephraim, as a representative tribe, shows how completely the people failed to answer to this testimony. Though well equipped for conflict they turned back in the day of battle, disobeyed God, and forgot His works, and His wonders.
The history that follows shows that the children were like their fathers. The flesh learns nothing from its own failure, or the failure of past generations; it never changes.
(vv. 12-20) God’s wonders and how they were treated by the people. The Palmist now passes from the testimony of God to speak of the wonders of God. In rapid review he brings before us God’s wonders in Egypt; His wonders at the Red Sea; His wonders in the desert – the cloud, the pillar of fire, and the water that gushed from the rock.
The people had not profited by God’s testimony; how did they act in the presence of these wonders? Alas! they sinned yet more and more. They profited neither by a testimony rendered to them by their fathers, nor by miracles wrought before their eyes. They tempted God by speaking against Him. In a miraculous way God had provided the streams to quench their thirst; nevertheless their unbelief said, Can God furnish a table in the wilderness? They own, indeed, that God had wrought miraculously on their behalf, but they said, as it were, He has given us water, can He give us bread? Men speak against God when there are no miracles, and ask Why does He not intervene? They forget that when God wrought miracles before the eyes of men, they spake against God. Miracles and signs do not change the heart of man. Miracles or no miracles, the natural man is unbelieving.
(vv. 21-32) God’s governmental dealings in chastening His people, and the result. The people refused the testimony of God, and scoffed in the presence of the miracles of God; now God will test them by chastening. Governmental wrath came upon them because they believed not in God, and trusted not in His salvation. He had opened heaven and rained down manna, thus giving them the bread of the mighty. The people, however, turned from the manna and desired flesh (v. 20). God sends them the flesh in greater abundance than the manna. It comes upon them as dust, and like the sand of the sea. It could be gathered without labour, for He let it fall in the midst of their camp, round about their habitations. Instead, however, of this wonderful manifestation of God’s power leading them to condemn their murmuring, they used it as an occasion for their lust, and thus brought upon themselves the governmental consequences of their own folly. The chosen men of Israel were smitten down. Alas! the only result of this chastening was that they sinned still, and believed not for his wondrous works.
(vv. 33-42) God’s way with the people tempered by mercy. God had tested the people in the wilderness, only to bring out their utter failure. Now verses 33 to 42 present God’s ways with His people in the days of the Judges. In those days God’s governmental ways with His people were tempered with mercy. Captivity after captivity was followed by repeated deliverance, for God is full of compassion. He remembered the weakness of His people; that they were but flesh; a wind that passeth away; and cometh not again. The result was that, as in the wilderness, they had provoked and grieved God, so in the land, they turned again and tempted God, and grieved the Holy One of Israel. They remembered not his hand, the day when he delivered them from the oppressor (JND).
(vv. 43-45) God’s ways that are carried out in spite of man’s failure. These varied testings had proved the utter evil of the flesh. Nevertheless the psalmist shows that God carried out His purposes for the glory of His Name and for the blessing of His people. Thus, for the second time in the psalm, we are taken over the history of God’s people from Egypt to the land. In this second account, however, nothing is said of the failure of the people. From beginning to end it is an account of what God has done to maintain His glory in dealing with all His enemies and delivering His people; bringing them forth like sheep; guiding them through the wilderness like a flock; leading them safely, and bringing them to the border of His sanctuary; casting out the heathen before them, and dividing the land amongst the tribes of Israel.
(vv. 46-64) God breaks all outward links with the people who have forsaken Him. The fact that God had thus carried out His purposes in spite of all the unbelief and rebellion of His people should surely have led them to yield obedience to the Lord, and worship Him only. Alas! as they had tempted God in the wilderness, and kept not His testimonies, so now they forsook the sanctuary – God’s centre – and set up high places, and turned from God to graven images.
The solemn result was that God broke all outward links with the people. He greatly abhorred Israel; He forsook His tabernacle; He allows the ark to pass into captivity, and His people are given over to the sword.
(vv. 65-72) Blessing secured for ruined man on the ground of sovereign grace. Man has been fully tested by the testimony of God, the mighty works of God, the governmental dealings of God, and the mercy of God; but all in vain. Man utterly ruins himself and forfeits every claim to blessing on the ground of carrying out his responsibilities. It is therefore made abundantly plain that if man is to be blessed, all must depend upon God. Man’s complete ruin makes way for the manifestation of God’s love and power on behalf of His people. If, however, God intervenes on behalf of a people who have hopelessly ruined themselves, it cannot be on the ground of what they are for God, but wholly because of what God is for the people. Thus, in the closing section of the psalm, the Lord is presented as acting from Himself in sovereign grace.
The Lord awakens as one out of sleep. The figure of a mighty man is used to express the energy with which the Lord deals with all His enemies. Moreover He refuses Ephraim and strength of nature, and acts according to His sovereign choice. In sovereignty He chose the tribe of Judah, the Mount Zion for His sanctuary, and David to feed His people. Zion thus becomes the symbol of grace, and David the type of Christ, the One through whom all the grace is ministered. Thus the people are at last brought into blessing on the ground of grace, according to the integrity of God’s heart and the skillfulness of His hands. God’s way in the sanctuary is thus made plain by His ways in the world (cp. Psa 77:13; Psa 77:19).
Fuente: Smith’s Writings on 24 Books of the Bible
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.
Fuente: Geneva Bible Notes
Psalms 78
This didactic psalm teaches present and future generations to learn from the past, and it stresses the grace of God. Didactic psalms offer wisdom to the reader. Some have called this a history psalm (cf. Psalms 105, 106, 114, 135, , 136). [Note: Wiersbe, The . . . Wisdom . . ., p. 230.]
"This could be sub-titled, in view of Psa 78:12; Psa 78:68, 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 (Deuteronomy 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 persists through all the judgments, and of the promise that displays its tokens in the chosen city and chosen king." [Note: Kidner, Psalms 73-150, p. 280.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
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. Deu 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 (Psa 78:7). 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.
"’Those who cannot remember the past are condemned to repeat it’ (George Santayana)." [Note: Wiersbe, The . . . Wisdom . . ., p. 232.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 78:1-72
THIS psalm is closely related to Psa 105:1-45; Psa 106:1-48; Psa 107:1-43. Like them, it treats the history of Israel, and especially the Exodus and wilderness wanderings, for purposes of edification, rebuke, and encouragement. The past is held up as a mirror to the present generation. It has been one long succession of miracles of mercy met by equally continuous ingratitude, which has ever been punished by national calamities. The psalm departs singularly from chronological order. It arranges its contents in two principal masses, each introduced by the same formula (Psa 78:12, Psa 78:43) referring to “wonders in Egypt and the field of Zoan.” But the first mass has nothing to do with Egypt, but begins with the passage of the Red Sea, and is wholly occupied with the wilderness. The second group of wonders begins in Psa 78:44 with the plagues of Egypt, touches lightly on the wilderness history, and then passes to the early history of Israel when settled in the land, and finishes with the establishment of David on the throne. It is difficult to account for this singular bouleversement of the history. But the conjecture may be hazarded that its reason lies in the better illustration of continual interlacing of mercy and unthankfulness afforded by the events in the wilderness, than by the plagues of Egypt. That interlacing is the main point on which the psalmist wishes to lay stress, and therefore he begins with the most striking example of it. The use of the formula in Psa 78:12 looks as if his original intention had been to follow the order of time. Another peculiarity is the prominence given to Ephraim, both in Psa 78:9 as a type of faithlessness, and in Psa 78:67 as rejected in favour of Judah. These references naturally point to the date of the psalm as being subsequent to the separation of the kingdoms; but whether it is meant as rebuke to the northern kingdom, or as warning to Judah from the fate of Ephraim, is not clear. Nor are there materials for closer determination of date. The tone of the closing reference to David implies that his accession belongs to somewhat remote times.
There are no regular strophes, but a tendency to run into paragraphs of four verses, with occasional irregularities.
Psa 78:1-4 declare the singers didactic purpose. He deeply feels the solidarity of the nation through all generations-how fathers and children are knit by mystic ties, and by possession of an eternal treasure, the mighty deeds of God, of which they are bound to pass on the record from age to age. The history of ancient days is “a parable” and a “riddle” or “dark saying,” as containing examples of great principles, and lessons which need reflection to discern and draw out. From that point of view, the psalmist will sum up the past. He is not a chronicler, but a religious teacher. His purpose is edification, rebuke, encouragement, the deepening of godly fear and obedience. In a word, he means to give the spirit of the nations history.
Psa 78:5-8 base this purpose on Gods declared will that the knowledge of His deeds for Israel might be handed down from fathers to sons. The obligations of parents for the religious training of their children, the true bond of family unity. the ancient order of things when oral tradition was the principal means of preserving national history, the peculiarity of this nations annals, as celebrating no heroes and recording only the deeds of God by men, the contrast between the changing bearers of the story and the undying deeds which they had to tell, are all expressed in these verses, so pathetic in their gaze upon the linked series of short-lived men, so stern in their final declaration that Divine commandment and mercy had been in vain, and that, instead of a tradition of goodness, there had been a transmission of stubbornness and departure from God, repeating itself with tragic uniformity. The devout poet, who knows what God meant family life to be and to do, sadly recognises the grim contrast presented by its reality. But yet he will make one more attempt to break the flow of evil from father to son. Perhaps his contemporaries will listen and shake themselves clear of this entail of disobedience.
The reference to Ephraim in Psa 78:9-11 is not to be taken as alluding to any cowardly retreat from actual battle. Psa 78:9 seems to be a purely figurative way of expressing what is put without a metaphor in the two following verses. Ephraims revolt from Gods covenant was like the conduct of soldiers, well armed and refusing to charge the foe. The better their weapons, the greater the cowardice and ignominy of the recreants. So the faithlessness of Ephraim was made darker in criminality by its knowledge of God and experience of His mercy. These should have knit the tribe to Him. A general truth of wide application is implied-that the measure of capacity is the measure of obligation. Guilt increases with endowment, if the latter is misused. A poor soldier, with no weapon but a sling or a stick, might sooner be excused for flight than a fully armed archer. The mention of Ephraim as prominent in faithlessness may be an allusion to the separation of the kingdoms. That allusion has been denied on the ground that it is the wilderness history which is here before the psalmists mind. But the historical retrospect does not begin till Psa 78:12, and this introduction may well deal with an event later than those detailed in the following verses. Whether the revolt of the Ten Tribes is here in view or not, the psalmist sees that the wayward and powerful tribe of Ephraim had been a centre of religious disaffection, and there is no reason why his view should not be believed, or should be supposed to be due to mere prejudiced hostility.
The historical details begin with Psa 78:12, but, as has been noticed above, the psalmist seems to change his intention of first narrating the wonders in Egypt, and passes on to dilate on the wilderness history. “The field of Zoan” is the territory of the famous Egyptian city of Tzan, and seems equivalent to the Land of Goshen. The wonders enumerated are the familiar ones of the passage of the Red Sea, the guidance by the pillar of cloud and fire, and the miraculous supply of water from the rock. In Psa 78:15-16, the poet brings together the two instances of such supply, which were separated from each other by the forty years of wandering, the first having occurred at Horeb in the first year, and the second at Kadesh in the last year. The two words “rocks,” in Psa 78:15, and “cliff,” in Psa 78:16, are taken from the two narratives of these miracles, in Exo 17:1-16 and Num 20:1-29.
The group of four verses (Psa 78:13-16) sets forth Gods mighty deeds; the next quartet of verses (Psa 78:17-20) tells of Israels requital. It is significant of the thoughts which filled the singers heart, that he begins the latter group with declaring that, notwithstanding such tokens of Gods care, the people “went on to sin yet more,” though he hid specified no previous acts of sin. He combines widely separated instances of their murmurings, as he had combined distant instances of Gods miraculous supply of water. The complaints which preceded the fall of the manna and the first supply of quails, {Exo 16:1-36} and those which led to the second giving of these {Num 11:1-35} are thrown together, as one in kind. The speech put into the mouths of the murmurers in Psa 78:19-20, is a poetic casting into bitter blasphemous words of the half-conscious thoughts of the faithless, sensuous crowd. They are represented as almost upbraiding God with His miracle, as quite unmoved to trust by it, and as thinking that it has exhausted His power. When they were half dead with thirst, they thought much of the water, but now they depreciate that past wonder as a comparatively small thing. So, to the churlish heart, which cherishes eager desires after some unattained earthly good, past blessings diminish as they recede, and leave neither thankfulness nor trust. There is a dash of intense bitterness and ironical making light of their relation to God in their question, “Can He provide flesh for His people?” Much good that name has done us, starving here! The root of all this blasphemous talk was sensuous desire; and because the people yielded to it, they “tempted God” – that is, they “unbelievingly and defiantly demanded, instead of trustfully waiting and praying” (Delitzsch). To ask food for their desires was sin; to ask it for their need would have been faith.
In Psa 78:21 the allusion is to the “fire of the Lord,” which, according to Num 11:3, burnt in the camp, just before the second giving of quails. It comes in here out of chronological order, for the sending of manna follows it; but the psalmists didactic purpose renders him indifferent to chronology. The manna is called “corn of heaven” and “bread of the Mighty Ones”-i.e., angels, as the LXX renders the word. Both designations point to its heavenly origin, without its being necessary to suppose that the poet thought of angels as really eating it. The description of the fall of the quails (Psa 78:26-29) is touched with imaginative beauty. The word rendered above “made to go forth” is originally applied to the breaking up of an encampment, and that rendered “guided” to a shepherds leading of his flock. Both words are found in the Pentateuch, the former in reference to the wind that brought the quails, {Num 11:31} the latter in reference to that which brought the plague of locusts. {Exo 10:13} So the winds are conceived of as Gods servants, issuing from their tents at His command, and guided by Him as a shepherd leads his sheep. “He let it fall in the midst of their camp” graphically describes the dropping down of the wearied, storm, beaten birds.
Psa 78:30-33 paint the swift punishment of the peoples unbelief, in language almost identical with Num 11:33. The psalmist twice stigmatises their sin as “lust,” and uses the word which enters into the tragical name given to the scene of the sin and the punishment-Kibroth-Hat-taavah (the graves of Lust). In Psa 78:32-33, the faint-hearted despondency after the return of the spies, and the punishment of it by the sentence of death on all that generation, seem to be alluded to.
The next group of four verses describes the peoples superficial and transient repentance, “When He slew them they sought Him”-i.e., when the fiery serpents were sent among them. But such seeking after God, which is properly not seeking Him at all, but only seeking to escape from evil, neither goes deep nor lasts long. Thus the end of it was only lip reverence proved robe false by life, and soon ended. “Their heart was not steadfast.” The pressure being removed, they returned to their habitual position, as all such penitents do.
From the midst of this sad narrative of faithlessness, springs up, like a fountain in a weary land, or a flower among half-cooled lava blocks, the lovely description of Gods forbearance in Psa 78:38-39. It must not be read as if it merely carried on the narrative, and was in continuation of the preceding clauses. The psalmist does not say “He was full of compassion,” though that would be much, in the circumstances; but he is declaring Gods eternal character. His compassions are unfailing. It is always His wont to cover sin and to spare. Therefore He exercised these gracious forbearances towards those obstinate transgressors. He was true to His own compassion in remembering their mortality and feebleness. What a melancholy sound, as of wind blowing among forgotten graves, has that summing up of human life as “a wind that goes and comes not again!”
With Psa 78:40 the second portion of the psalm may be regarded as beginning. The first group, of historical details dealt first with Gods mercies, and passed on to mans requital. The second starts with mans ingratitude, which it paints in the darkest colours, as provoking Him, grieving Him, tempting Him, and vexing Him. The psalmist is not afraid to represent God as affected with such emotions by reason of mens indifference and unbelief. His language is not to be waved aside as anthroposnorphic and antiquated. No doubt, we come nearer to the unattainable truth, when we conceive of God as grieved by mens sins and delighting in their trust, than when we think of Him as an impassive Infinitude, serenely indifferent to tortured or sinful hearts. For is not His name of names Love?
The psalmist traces Israels sin to forgetfulness of Gods mercy, and thus glides into a swift summing up of the plagues of Egypt, regarded as conducing to Israels deliverance. They are not arranged chronologically, though the list begins with the first. Then follow three of those in which animals were the destroyers: namely, the fourth, that of flies; the second, that of frogs; and the eighth, that of locusts. Then comes the seventh, that of hail; and, according to some commentators, the fifth, that of the murrain, in Psa 78:49, followed by the tenth in Psa 78:51. But the grand, sombre imagery of Psa 78:49 is too majestic for such application. It rather sums up the whole series of plagues, likening them to an embassy (lit., a sending) of angels of evil. They are a grim company to come forth from His presence-Wrath, Indignation, and Trouble. The same power which sent them out on their errand prepared a way before them; and the crowning judgment, which, in the psalmists view was also the crowning mercy, was the death of the firstborn.
The next quartet of verses (Psa 78:52-55) passes lightly over the wilderness history and the settlement in the land, and hastens on to a renewed narration of repeated rebellion, which occupies the next group (Psa 78:56-59). These verses cover the period from the entrance on Canaan to the fall of the sanctuary of Shiloh, during which there was a continual tendency to relapse into idolatry. That is the special sin here charged against the Israel of the time of the Judges. The figure of a “deceitful bow,” in Psa 78:57, well describes the people as failing to fulfil the purpose of their choice by God. As such a weapon does not shoot true, and makes the arrow fly wide, however well aimed and strongly drawn, so Israel foiled all Divine attempts, and failed to carry Gods message to the world, or to fulfil His will in themselves. Hence the next verses tell, with intense energy and pathos, the sad story of Israels humiliation under the Philistines. The language is extraordinarily strong in its description of Gods loathing and rejection of the nation and sanctuary and is instinct with sorrow blended with stern recognition of His righteousness in judgment. What a tragic picture the psalmist draws! Shiloh, the dwelling place of God, empty forever more; the “Glory”-that is, the Ark-in the enemys hands; everywhere stiffening corpses; a pall of silence over the land; no brides and no joyous bridal chaunts; the very priests massacred, unlamented by their widows, who had wept so many tears already that the fountain of them was dried up, and even sorrowing love was dumb with horror and despair!
The two last groups of verses paint Gods great mercy in delivering the nation from such misery. The daring figure of His awakening as from sleep and dashing upon Israels foes, who are also His, with a shout like that of a hero stimulated by wine, is more accordant with Eastern fervour than with our colder imagination; but it wonderfully expresses the sudden transition from a period, during which God seemed passive and careless of His peoples wretchedness, to one in which His power flashed forth triumphant for their defence. The prose fact is the long series of victories over the Philistines and other oppressors, which culminated in the restoration of the Ark, the selection of Zion as its abode, which involved the rejection of Shiloh and consequently of Ephraim (in whose territory Shiloh was), and the accession of David. The Davidic kingdom is, in the psalmists view, the final form of Israels national existence; and the sanctuary, like the kingdom, is perpetual as the lofty heavens or the firm earth. Nor were his visions vain, for that kingdom subsists and will subsist forever, and the true sanctuary, the dwelling place of God among men, is still more closely intertwined with the kingdom and its King than the psalmist knew. The perpetual duration of both is, in truth, the greatest of Gods mercies, outshining all earlier deliverances; and they who truly have become the subjects of the Christ, the King of Israel and of the world, and who dwell with God in His house, by dwelling with Jesus; will not rebel against Him any more, nor ever forget His wonders, but faithfully tell them to the generations to come.