Exegetical and Hermeneutical Commentary of Psalms 78:32
For all this they sinned still, and believed not for his wondrous works.
32. The further sin of murmuring and unbelief on the return of the spies, for which they were condemned to wander in the wilderness. See Numbers 14, esp. Psa 78:22 ff.
for his wondrous works ] I.e., because of. Better, as R.V., in.
Fuente: The Cambridge Bible for Schools and Colleges
32 39. These judgements failed to reform them, and further chastisements produced only temporary and superficial amendments. Yet in spite of all, God continued to shew them mercy.
Fuente: The Cambridge Bible for Schools and Colleges
For all this they sinned still – Even this did not reclaim them, and prevent their sinning. Heavy judgments do not always restrain men from sin. Not unfrequently they take occasion from such judgments to sin the more.
And believed not for his wondrous works – They did not trust in His wondrous works; or, those works did not have the effect of producing faith. See Psa 78:22-23. The same thing occurred in the life of the Saviour. Joh 12:37.
Fuente: Albert Barnes’ Notes on the Bible
Psa 78:32
For all this they sinned still
Sinning still
1.
Gods revelation of His power, goodness, love and grace to the sinners of our day, in the completed canon of the Holy Scriptures, infinitely transcends anything made to ancient Israel. And yet, in the noonday light of that full and august revelation, they sin still and remain stout in their rebellion.
2. God incarnate in humanity, dying on the cross, and rising from the dead, with all their attending marvels, is the most stupendous event in human or in angelic history; and yet in full sight of the cress, and of eighteen centuries of redeeming grace and triumph, the sinners of this generation scoff and revile.
3. The dispensation of the Spirit, the ministry of the Word, the Sabbath and other Christian institutions, are powerful factors in Gods plan of redeeming agencies; and yet, under the full force of these mighty Divine agencies, the sinners of this favoured day go on to sin and harden their hearts in iniquity.
4. The discipline of Divine providence has been tried again and again upon these rebellions, unrepentant souls; and still they sin on and wax worse and worse. Mercies do not soften their hearts, and judgments do not deter them. (Homiletic Review.)
What God does to keep men from sinning
God does a great deal to arrest the sinner and bring him to repentance. All His dispensations and dealings propose the sinners repentance and salvation, until that period when his Spirit, which He says shall not strive always with man, ceases to strive with him (Hos 4:17).
1. He proclaims His own infinite abhorrence of sin. And will you persist in the love and practice of that which He abhors; is it not reason enough why you should hate and eschew it, that He hates it in its most plausible form, and in its mildest degree?
2. In the exercise of His sovereign authority He positively and pointedly forbids it; and dare you do what God forbids, knowing, too, that He forbids it? Fear you not Him who can not only kill the body, but destroy both body and soul in hell?
3. He has annexed to the commission of sin a penalty, deep as hell, enduring as eternity, inexhaustible as infinitude. He has declared His inflexible determination to inflict that penalty without abatement. He can do it, for all power is His. He will do it, for there is no change in Him; hath He said, and shall He not do it?
4. He has ,not only threatened, but begun to execute His threatenings. The weight of His indignation long suspended, has fallen on many and buried them in the bottomless pit. Mans life here below is made up of vanity and labour because of sin.
5. But He has adopted a different set of measures; measures inviting, attracting, winning, melting; measures of mercy. He would draw by cords of love; He would overcome by methods of kindness. He declares His reluctance to punish. He proclaims His willingness to forgive. (W. Nevins, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 32. For all this they sinned still] How astonishing is this! They were neither drawn by mercies, nor awed by judgments! But we shall cease to wonder at this, if we have a thorough acquaintance with our own hearts.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For all this they sinned still,…. Those that survived, not being brought to repentance by mercies, nor by judgments; not by mercies, such as before mentioned, though they were great and many, and some of them continued, and of which they were very unworthy; the goodness of God should, but it does not always, lead persons to repentance; mercies, unless they are sanctified, often prove snares and temptations to sin yet more and more; nothing short of the grace of God will bring persons to repentance for sin, or keep them from it: nor by judgments, which were last mentioned, and seem chiefly designed; these have no more effect than the other, unless the power of divine grace goes along with them; see Am 4:6 it could not be thought, nor was it expected, that they should, after all these mercies and judgments, have lived without sin, which no man does, or can do; but then they went on in a course of sin, and were continually repeating their transgressions, and were guilty of sins of a very heinous nature, many of which are on record; as Aaron and Miriam, by speaking against Moses, the faithful servant of the Lord, which brought upon the latter the plague of leprosy; the spies which were sent to search the land, and brought an evil report of it, which set the people a murmuring, and put them on thoughts of returning to Egypt; those that were concerned in the business of Korah, Dathan, and Abiram, who were swallowed up in the earth, or burnt with fire from heaven; the whole congregation which murmured at Kadesh, whom Moses called rebels, and who afterwards expressed their loathing of the manna, for which fiery serpents were sent among them, Nu 12:1,
Nu 20:2 but their prevailing sin was unbelief, as follows:
and believed not for his wondrous works: not “in” them, though the words will bear to be so rendered; for they did believe in them when they were wrought, and that they were wrought by the Lord; though they soon forgot them, and fell into distrust and unbelief; but “by” them r, or by means of them; though such wonderful things were done for them in providence, as before related, which should have engaged their faith and trust in the Lord; yet, notwithstanding these, they called in question his providence, power, and goodness.
r “per miracula ejus”, Schmidt; so some in Gejerus.
Fuente: John Gill’s Exposition of the Entire Bible
32. For all this they still sinned. It is a common proverb, that fools become wise when the rod is applied to them. Hence it follows, that those who have often been chastised of God, and yet are not thereby brought to repentance and amendment, are utterly to be despaired of. Such was the obstinacy of the Israelites here described. They could not be reformed by any of the afflictions which were sent upon them. It was a dreadful manifestation of the vengeance of God to see so many bodies of strong and vigorous men stretched dead on the ground. It was therefore a proof of monstrous obduracy, when they were not moved at such an appalling spectacle. By the expression wondrous works, is not only meant the plague just now spoken of: the other miracles, previously mentioned, are comprehended. There is, therefore, laid to the charge of the people a twofold wickedness; — they are accused not only of disbelieving the word of God, but also of despising the miracles which he wrought. For this reason, it is added, that their plagues were increased; even as God denounces and threatens by Moses, that he will deal sevenfold more severely with the obstinate and hardened who persevere in their wickedness.
Fuente: Calvin’s Complete Commentary
(32-33) For the allusion see Num. 14:11-12; Num. 14:28-35.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
32. They sinned still Namely, at Kadesh, (Numbers 14😉 and at their second arrival at Kadesh, thirty-eight years after, (Numbers 20😉 in their murmur at the destruction of Korah and his company, (Num 16:41😉 and later, in the Arabah, south of Mount Hor, (Num 21:4-9😉 and in the valley of Jordan, (Num 25:1,) besides other instances of lesser note.
Believed not Did not continue in faith. Their chastisements and their mercies were alike a “savour of death unto death.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 78:32. Believed not for, &c. Believed not, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 633
OBSTINACY IN SIN REPROVED
Psa 78:32. For all this, they sinned still.
THE history of the Israelites in the wilderness should not be considered as the history of that people only, but of human nature in general. In this view, it is pre-eminently instructive; because it serves as a mirror, to reflect our own persons, and to shew us what is actually passing in our own hearts. In illustration of this remark, I will set before you,
I.
The state of Israel in the wilderness
It is plainly depicted in the psalm before us. It was one continued contest between God and them; God endeavouring, by mercies and judgments, to reclaim them from their evil ways; and they determinately persisting in their rebellion against him.
1.
They had begun their wickedness early
[Whilst they were yet in Egypt, where, as might be supposed, they were led to commit idolatry, God had endeavoured to withdraw them from it. He had revealed himself to them as the God of their fathers; and had urged them to cast away their abominations and their idols. But they would not hearken unto him: on the contrary, so obstinately did they adhere to their idol worship, that, had it not been for his own great Names sake, which would have been dishonoured among the heathen, God would have cut them off from being a nation, and have utterly destroyed them from the face of the earth [Note: Eze 20:5-9.]. When Moses had clearly proved to them his divine mission to deliver them, they murmured at the delay which Pharaohs obstinacy had created, and made their augmented trials an occasion of utter despondency [Note: Exo 5:20-21.]. After all the wonders that had been wrought in Egypt before their eyes, and they were brought out with a high hand, no sooner did they see fresh perils arise, than they renewed their murmurings with augmented vehemence, and complained that they had been betrayed to their utter ruin [Note: Exo 14:11-12.]. Nor did even the passage of the Red Sea, and the sight of all their enemies dead upon the sea-shore, cure them of this propensity: for they were a rebellious and stiff-necked people even to the end [Note: Deu 9:7.].]
2.
They continued it with scarcely any intermission
[For a little moment they believed the words of God, and sang his praise [Note: Psa 106:12.]: but they soon forgat his works [Note: Psa 106:13.], and provoked him at the sea, even at the Red Sea [Note: Psa 106:7.]. Read their history, of which a summary is given in the psalm before us, and you will find it one continued series of murmurings and rebellions. Dissatisfied with the provision which God gave them in the wilderness, they invidiously contrasted with it the delicacies which they had enjoyed in Egypt, their flesh and fish, their leeks and onions, and expressed their doubt whether God could furnish them with such provisions as those [Note: ver. 19, 20.]: and, when God had done it in such profusion that it was not possible for them to consume it all, and at the same time had testified his abhorrence of their inordinate desires, they, instead of humbling themselves before him, continued impenitent, and, as my text expresses it, for all this, they sinned still [Note: ver. 2732.]. They had not been three months in the wilderness before they even made a golden calf, and worshipped that as their deliverer. On some occasions, indeed, after signal judgments had been inflicted on them, they pretended to repent, and to turn unto God; but their heart was not right with him, neither were they steadfast in his covenant [Note: ver. 3437.]. In truth, they despised the pleasant land [Note: Psa 106:24.] which God had promised to them for an inheritance; and, in the issue, they provoked him to swear in his wrath that they should never enter into his rest [Note: Psa 95:11.].]
3.
They were utterly irreclaimable by any dispensations, whether of mercy or of judgment
[The mercies which God vouchsafed to them were innumerable; yet, for all this, they sinned still. The judgments also which he inflicted were most awful; but, for all this, they sinned still. In a word, they kept up the contest, till they all, with the exception of Caleb and Joshua, were utterly consumed.]
And can any parallel to this be found? Yes, indeed, it will be found in,
II.
The state of the Christian Church at this day
1.
Our guilt resembles theirs
[The sins of Israel may be comprehended under these two, ingratitude and unbelief. And let me ask, Are not these sins as prevalent amongst ourselves as ever they were in the days of Israel? Are not we loaded with benefits, even as they were? What conveniences had they, which are not showered down on us? It matters not whether our food be rained down from the clouds, or raised up from the earth: here it is, and we gather it, and have the calls of nature satisfied. The providence of God, if less visibly displayed towards us, is not a whit less careful of us, nor is his goodness towards us less manifest to the eye of faith. But where do we find hearts duly sensible of his tender mercy? Where do we find persons rendering to him the honour due unto his name? Where do we find persons, under circumstances of trial, able to repose their confidence in God, and with peaceful resignation expecting his gracious and seasonable interposition? Where do we find that his word forms such a ground of affiance, as to supersede all doubts and fears respecting the final issue of events? In a word, who amongst us is in the daily habit of acknowledging God in every thing, and of committing every thing to his disposal, and of living only to his glory? If our murmurings and discontent be less visible, they are not less real, when we cast the blame of our trials on second causes, instead of tracing them to that divine hand from whence they all proceed. And if, instead of living with heaven in our view, and proceeding towards that as our desired rest, we are occupied mainly with the things of time and sense, we are really in the state which we have before contemplated, and may see in the Israelites of old our own hateful deformity.]
2.
The gradations of our guilt, too, are the same
[They sinnedthey sinned stillthey sinned still, notwithstanding all that God could do to reclaim them. And what have we done from our youth up? In our earliest years, we no sooner began to act, than we began to violate the laws of God As our reason became matured, it might be hoped that we should act in a way more suited to our profession, and more pleasing to God. But neither days nor years have made any difference in this respect: on the contrary, we have gone on adding iniquity to iniquity, in one continued series, even to the present hour: nor have any dispensations of God, whether in a way of mercy or of judgment, produced any permanent effect upon our minds. Now and then, perhaps, we may have felt a transient gleam of thankfulness on our minds, or some faint resolve to amend our ways: but both the one and the other have passed away without lasting benefit; and notwithstanding all Gods efforts to reclaim us, we are still the same.]
3.
The aggravations of our guilt are greater far
[We have sinned against greater light than they. What knew they of the mind of God, in comparison with us? The poorest person in the midst of us is better informed than they: and, consequently, our violations of duty are proportionably heinous in the sight of God. We have sinned, too, against richer mercies than they. What is their redemption from Egypt in comparison of that which has been vouchsafed to us from sin and death? Theirs was by power only: but who can estimate the price that has been paid for us, even the precious blood of Christ, as of a Lamb without blemish and without spot [Note: 1Pe 1:19.]? They ate indeed of manna, and drank of water from the rock: but we have Christ himself, who is the true bread from heaven; and we have the Holy Spirit, whom Christ pours out abundantly upon us, for the refreshing of our thirsty souls. They had the guidance of the pillar and the cloud; but we have the word of God, which is both a light to our feet in general, and a lantern to our paths, for our direction and preservation, every step we take. We have sinned, also, against stronger inducements than they. To them was promised the enjoyment of the land of Canaan, as a land flowing with milk and honey; and the loss of it was threatened as the punishment of disobedience. But heaven and hell are set before us; even heaven with all its glory, and hell with all its inconceivable terrors: the one, as the reward of our fidelity; the other, as the recompence of impenitence and unbelief. Say, then, whether the guilt of Israel can be compared with ours? and whether, whilst we are ready to cast reflections on the Jews of old as a race of unparalleled impiety, we have not reason to acknowledge ourselves their equals, or rather their superiors, in iniquity?]
But it is time that we descend from general views of this subject, to a personal application of it. Permit me, then, to ask of you individually,
1.
What is your state at this time?
[You have seen what the state of Israel was: and you know, by the state of Caleb and Joshua, what it ought to have been. Now, has your state resembled theirs? Are you following the Lord fully? Have you searched out the Promised Land, and brought from thence the grapes of Eschol? and are you bearing your testimony before all, that it is the duty of every man to go up and possess the land? Are you exercising faith in God, as able to put down your enemies, and as pledged to bring you into possession of your promised inheritance? Is there a wide difference between the unbelieving world and you, so that to the whole camp of Israel you are patterns of courage and fidelity [Note: Num 32:12.]? Be assured, your conduct must resemble theirs: your faith, your hope, your love, your zeal, must operate to the production of a life like theirs, if you would attain the same testimony from God, and the same happy issue of your labours ]
2.
What will your state very shortly be?
[Death is spreading its desolations far and wide; and, whether by sweeping judgments or a more silent process, is terminating the career of thousands; so that in the space of forty years a whole generation, as it were, passes away from the face of the earth. But do all go to one place? O! could we but follow the spirits of departed men into the presence of their God, as we follow their bodies to the grave, what scenes should we behold? In some happy cases, we should behold them seated on thrones of glory, and crowned with immortal bliss: but in how many cases should we see them hurled from the tribunal of their God into the bottomless abyss of hell, and cast for ever into the lake that burneth with fire and brimstonesad monuments of human folly, and objects of Gods everlasting wrath and indignation! Indeed, my Brethren, this is no vain conceit; it is a reality: it is an event that is taking place every moment; and in the space of another day may be realized in you. Is it not time for you to inquire, whether you have turned unfeignedly to God, as reconciled to you in the Son of his love; or whether you are sinning still [Note: Here the particular dispensation, whether of war, famine, pestilence, sudden death, or any other calamity, may be urged as a call from God to personal self-examination, and preparation for death.]? Remember, that the goodness and patience and long-suffering of God, which have been so long exercised towards you, are intended to bring you to repentance [Note: Rom 2:4.]. I pray you, despise not these mercies, as the Israelites did in the wilderness, and as thousands around us do: but to-day, whilst it is yet called to-day, bear in mind the doom that befel them, lest ye also, having the same promise of entering into Gods rest, should at last come short of it [Note: Heb 4:1.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
DISCOURSE: 634
THE FRUIT OF IMPENITENCE AND UNBELIEF
Psa 78:32-33. For all this, they sinned still, and believed not for his wondrous works. Therefore their days did he consume in vanity, and their years in trouble.
IT is a saying of Solomons, that he who soweth iniquity, shall reap vanity [Note: Pro 22:8.]: and the truth of this is remarkably illustrated throughout all the history of Gods ancient people. The Jews were, beyond all comparison, the most favoured people upon earth: and if they had made a due improvement of their mercies, they would have been as much exalted above others in happiness, as they were in their outward privileges. But neither mercies nor judgments could prevail upon them to yield themselves unfeignedly to God. The mercies they received were so signal, that one would have supposed it impossible for them to forget the Donor. Their judgments, too, on some occasions were so awful, that one would have supposed fear should supply the place of love, and constrain them to turn to God with their whole hearts. In the preceding part of this psalm, these dealings of God with them are especially referred to: yet, in my text we are told, They sinned still, and believed not for his wondrous works. In consequence of this, they reaped according to what they sowed: for, on account of this incorrigibleness, God consumed their days in vanity and their years in trouble.
But is that generation passed away? Is there not amongst us the same obstinacy in sin? and do we not feel the same effects of transgression? Yes, verily, they are a mirror in which we may see our own image; and the events of their days are still visible in ours. This will appear, whilst I shew,
I.
The incorrigible obstinacy of sinners
God diversifies his dealings with us for our good
[Our temporal mercies, public, social, personal, have been equal to any that have been vouchsafed to any people under heaven But what shall I say of our spiritual mercies? Verily, if a preached Gospel be the greatest of all mercies, we have indeed very abundant reason to acknowledge the transcendent goodness of God to us In some instances, too, has God dealt with us, both individually and collectively, in a way of paternal chastisement ]
But to an awful extent have we persisted in impenitence and unbelief
[What were the sins in which we indulged years ago? Take us as a collective body; and it must be said, In those we continue still. The gay, the worldly, the sensual, the profane, all follow their respective courses as much as ever, equally unallured by mercies, and unawed by judgments Nor have all the wonders of redeeming love, though so fully and faithfully proclaimed, wrought any change in us. As the Israelites, though so visibly under the care of Almighty God, could not be prevailed upon to enter into the design of Gods mercies to them, or to yield up themselves to him in a way of holy obedience, so neither are we led to exercise a simple faith on the Lord Jesus Christ, and to cleave unto him with full purpose of heart Dependence on him, communion with him, and devotedness to him, are as far from us as ever Our heads possibly may be instructed; but our hearts and lives are unchanged ]
And now let me ask, What are,
II.
The bitter fruits which they reap from it?
Certainly, if ever a people could be happy, the circumstances in which the Israelites were placed were calculated to make them happy. But their days were consumed in vanity, and their years in trouble, as the just punishment of their sins. And how are our lives spent?
What have we, but vanity and trouble?
[In the abundance of all things that we enjoy, it is surprising how little there is of real comfort to the possessors. Many possess all that the world can give; yet in the midst of their sufficiency they are in straits [Note: Job 20:22.]. It may be thought that the rich are happier than the poor: but the very reverse of this is true. God has cursed their very blessings [Note: Deu 28:15-20.] Yea, the nearest of all connexions which God ordained for the happiness of man is, in a great majority of instances, unattended with the blessedness which the parties hoped for; yea, and too often is made a source of bitterest woe. Truly, man is born to trouble, as the sparks fly upwards [Note: Job 5:6-7.]: and this poor wilderness world is found to most a vale of tears ]
And what is this but the fruit of sin?
[This was not the state of man in Paradise: it came as the fruit of sin: and in proportion as men live without God in the world, is the world and every thing in it embittered to them.
It may be asked, Are the saints exempt from this common lot? Do not they find vanity and trouble here below, as well as others? They do; but by no means in the same degree. To the saints, blessings are really blessings; and even troubles are blessings in disguise. The man who truly believes in Christ, enjoys, in common mercies, a sense of Gods love and favour, to which an unbeliever is an utter stranger: and his trials he receives as paternal chastisements, which are the means ordained for his furtherance in the divine life, and for the eventual increase of his happiness to all eternity. Though therefore, in a certain degree, he finds vanity and vexation of spirit to be stamped on all sublunary good, he has, on the whole, a different portion from that of the ungodly world even here: and hereafter, I need not say how widely different is his lot. As for the impenitent and unbelieving, possess what they may, they are not happy; and, in the prospect of death and judgment, it is from want of reflection only if they are not completely miserable ]
To apply the subject to our hearts
[Have we not sinned enough already? May not the past time suffice for our neglect of God, and our contempt of his favours? Shall it continue to be said of us, They have sinned still; and will not believe in God, notwithstanding all his wondrous works? Do but look back, and see what has hitherto been the fruit of such a life [Note: Rom 6:21.]. I appeal to all, What have ye found but vanity and trouble, even in your best enjoyments? Verily, they have been but as the crackling of thorns under a pot, which blazed for a moment, and then vanished in smoke [Note: Ecc 7:6.]. Indeed, Brethren, if the happiness of this world only were concerned, I should recommend to you a life of penitential sorrow, and of entire devotedness to God: for godliness is profitable unto all things, having the promise of the life which now is, as well as of that which is to come [Note: 1Ti 4:8.]. But there is a world to come; a world in which we shall reap, in its full extent, the fruit of our present conduct. Oh! where will the impenitent transgressor find pardon then? and where the contemptuous unbelieving sinner flee to hide himself from the wrath of an avenging God? Let there then, Brethren, be an end to your contest with the God of heaven. Cast down the weapons of your rebellion; and, with penitential faith, cast yourselves on the Saviour, who died even for the very chief of sinners. Humble yourselves truly under the mighty hand of God; and in due season, notwithstanding all your past transgressions, he will lift you up [Note: Jam 4:10.]. ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 78:32 For all this they sinned still, and believed not for his wondrous works.
Ver. 32. For all this they sinned still ] They utterly lost the fruit of their calamities; which godly men hold a very great loss.
And believed not
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
For all this = In, or amid all this.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 78:32-39
Psa 78:32-39
GOD’S JUDGMENTS AND ISRAEL’S SHALLOW REPENTANCE
“For all this they sinned still,
And believed not in his wondrous works.
Therefore their days did he consume in vanity, And their years in terror.
And when he slew them, then they inquired after him;
And they returned and sought God earnestly.
And they remembered that God was their rock,
And the Most High God their redeemer.
But they flattered him with their mouth,
And lied unto him with their tongue.
For their heart was not right with him,
Neither were they faithful in his covenant.
But he, being merciful, forgave their iniquity, and destroyed
them not:
Yea, many a time he turned his anger away,
And did not stir up all his wrath.
And he remembered that they were flesh,
A wind that passeth away, and cometh not again.”
The highlight of this paragraph is the superficial `repentance’ of Israel. After each severe punishment, as when God sent the fiery serpents among them, the people cried mightily unto God. In outward appearances, it seems that they really sought God in all earnestness; but Psa 78:36-37 revealed that they were merely trying to escape punishment, having no regard whatever for God. Alexander Maclaren described that “repentance” thus.
“Such seeking after God is not properly seeking him at all, but only seeking to escape from evil. Such repentance neither went very deep or stayed very long. It was only lip reverence, proved to be false by their lives, and quickly terminated. `Their heart was not steadfast.’ The pressure being removed they at once returned to their habitual position, as all such penitents do.
The fact mentioned here of God’s turning away his anger and mercifully extending forgiveness to his rebellions children over and over again stresses the fact of Israel’s utter unworthiness. Anyone familiar with the full record of Israel’s wickedness could never be surprised by their rejection of their Messiah.
“For their heart was not right with him, neither were they faithful in his covenant” (Psa 78:37). “In each of these extensive paragraphs, the author probes till he comes to the root of Israel’s weakness, which is always the same, a lack of true faith. This Psa 78:37 is a concise statement of exactly what was wrong with Israel. Psa 78:22 above, serves exactly the same purpose.
E.M. Zerr:
Psa 78:32-33. Regardless of the blessings received, the Israelites sinned 71 by complaining and had to be punished severely. Vanity means brief or empty. Because of the sins of the people, God shortened their years and consumed them in the wilderness.
Psa 78:34-35. Sometimes the Israelites were brought to their senses by their punishments and would appeal to God for mercy. They were always treated with divine compassion, many times far beyond the claims of strict justice.
Psa 78:36. Flattered and lied are used in the same sense as they should be. There is a great difference between true praise and flattery. The former is a statement about another that is based on some merit that is recognized. The latter is a superfluous use of adjectives intended only to “bribe” another into granting some favor not rightely coming to the flatterer. We know that God was never misled by the flattery, but he suffered them to have “another chance’ for the benefit of others. (1Co 10:11.)
Psa 78:37. David gave the explanation for their resort to flattery. It was because their heart was not right. Such can truly be said of all persons who attempt to accomplish some purpose with another by using flattery.
Psa 78:38. Were it not for the mercy of God, his justice would cut off the human race when men reached the years of knowledge. But while the divine wrath was displayed for the benefit of the wayward people, God did not completely destroy them; did not stir up all his wrath.
Psa 78:39. The frailty of the fleshly life is considered in Jas 4:14. In view of this fact God made many allowances which a strict accounting would not have suffered.
Fuente: Old and New Testaments Restoration Commentary
they sinned: Num 14:1-45, Num 16:1 – Num 17:13, Num 21:1-6, Num 25:1-18, Eze 20:13
believed: Psa 78:22, Luk 16:31, Joh 12:37
Reciprocal: Num 14:11 – believe me 2Ki 17:14 – did not believe Psa 78:17 – General Joh 20:25 – Except 1Co 10:5 – General Heb 11:6 – without
Fuente: The Treasury of Scripture Knowledge
78:32 For all this they {s} sinned still, and believed not for his wondrous works.
(s) Thus sin by continuance makes man insensible, so that by no plagues they can be amended.