Psalms 78
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Psalms 78
Give Ear, O My People, to My Law
1Give ear, O my people, to my law: incline your ears to the words of my mouth.
Jamieson-Fausset-Brown
PSALM 78
Psa 78:1-72. This Psalm appears to have been occasioned by the removal of the sanctuary from Shiloh in the tribe of Ephraim to Zion in the tribe of Judah, and the coincident transfer of pre-eminence in Israel from the former to the latter tribe, as clearly evinced by David's settlement as the head of the Church and nation. Though this was the execution of God's purpose, the writer here shows that it also proceeded from the divine judgment on Ephraim, under whose leadership the people had manifested the same sinful and rebellious character which had distinguished their ancestors in Egypt.
1. my people ... my law--the language of a religious teacher (Psa 78:2; La 3:14; Ro 2:16, 27; compare Psa 49:4). The history which follows was a "dark saying," or riddle, if left unexplained, and its right apprehension required wisdom and attention.
PSALM 78
Psa 78:1-72. This Psalm appears to have been occasioned by the removal of the sanctuary from Shiloh in the tribe of Ephraim to Zion in the tribe of Judah, and the coincident transfer of pre-eminence in Israel from the former to the latter tribe, as clearly evinced by David's settlement as the head of the Church and nation. Though this was the execution of God's purpose, the writer here shows that it also proceeded from the divine judgment on Ephraim, under whose leadership the people had manifested the same sinful and rebellious character which had distinguished their ancestors in Egypt.
1. my people ... my law--the language of a religious teacher (Psa 78:2; La 3:14; Ro 2:16, 27; compare Psa 49:4). The history which follows was a "dark saying," or riddle, if left unexplained, and its right apprehension required wisdom and attention.
The Pulpit Commentary
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).
Give ear, O my people, to my law; rather, to my teaching. Hat-torah—torah with the article—is "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.
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).
Give ear, O my people, to my law; rather, to my teaching. Hat-torah—torah with the article—is "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.
★2I will open my mouth in a parable: I will utter dark sayings of old:
The Pulpit Commentary
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 φωνᾶντα συνετοῖσιν. I will utter dark sayings of old (comp. Pro_1:6). Khidoth (חידות) 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.).
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 φωνᾶντα συνετοῖσιν. I will utter dark sayings of old (comp. Pro_1:6). Khidoth (חידות) 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.).
3Which we have heard and known, and our fathers have told us.
Jamieson-Fausset-Brown
3-8. This history had been handed down (Ex 12:14; De 6:20) for God's honor, and that the principles of His law might be known and observed by posterity. This important sentiment is reiterated in (Psa 78:7, 8) negative form.
3-8. This history had been handed down (Ex 12:14; De 6:20) for God's honor, and that the principles of His law might be known and observed by posterity. This important sentiment is reiterated in (Psa 78:7, 8) negative form.
The Pulpit Commentary
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.
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.
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.
The Pulpit Commentary
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).
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).
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:
The Pulpit Commentary
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.).
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.).
6That the generation to come might know them, even the children which should be born; who should arise and declare them to their children:
The Pulpit Commentary
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).
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).
7That they might set their hope in God, and not forget the works of God, but keep his commandments:
The Pulpit Commentary
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 works—i.e. his many mercies—in mind, they would be the more disposed to obedience.
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 works—i.e. his many mercies—in mind, they would be the more disposed to obedience.
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 stedfast with God.
The Pulpit Commentary
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 heart—did 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.).
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 heart—did 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.).
9The children of Ephraim, being armed, and carrying bows, turned back in the day of battle.
Jamieson-Fausset-Brown
9-11. The privileges of the first-born which belonged to Joseph (1Ch 5:1, 2) were assigned to Ephraim by Jacob (Ge 48:1). The supremacy of the tribe thus intimated was recognized by its position (in the marching of the nation to Canaan) next to the ark (Nu 2:18-24), by the selection of the first permanent locality for the ark within its borders at Shiloh, and by the extensive and fertile province given for its possession. Traces of this prominence remained after the schism under Rehoboam, in the use, by later writers, of Ephraim for Israel (compare Ho 5:3-14; 11:3-12). Though a strong, well-armed tribe, and, from an early period, emulous and haughty (compare Jos 17:14; Jud 8:1-3; 2Sa 19:41), it appears, in this place, that it had rather led the rest in cowardice than courage; and had incurred God's displeasure, because, diffident of His promise, though often heretofore fulfilled, it had failed as a leader to carry out the terms of the covenant, by not driving out the heathen (Ex 23:24; De 31:16; 2Ki 17:15).
9-11. The privileges of the first-born which belonged to Joseph (1Ch 5:1, 2) were assigned to Ephraim by Jacob (Ge 48:1). The supremacy of the tribe thus intimated was recognized by its position (in the marching of the nation to Canaan) next to the ark (Nu 2:18-24), by the selection of the first permanent locality for the ark within its borders at Shiloh, and by the extensive and fertile province given for its possession. Traces of this prominence remained after the schism under Rehoboam, in the use, by later writers, of Ephraim for Israel (compare Ho 5:3-14; 11:3-12). Though a strong, well-armed tribe, and, from an early period, emulous and haughty (compare Jos 17:14; Jud 8:1-3; 2Sa 19:41), it appears, in this place, that it had rather led the rest in cowardice than courage; and had incurred God's displeasure, because, diffident of His promise, though often heretofore fulfilled, it had failed as a leader to carry out the terms of the covenant, by not driving out the heathen (Ex 23:24; De 31:16; 2Ki 17:15).
The Pulpit Commentary
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 Ephraim—from 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).
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.).
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 Ephraim—from 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).
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.).
10They kept not the covenant of God, and refused to walk in his law;
The Pulpit Commentary
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).
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).
11And forgat his works, and his wonders that he had shewed them.
The Pulpit Commentary
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).
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).
Marvellous Things Did He in Egypt
12Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan.
Jamieson-Fausset-Brown
12-14. A record of God's dealings and the sins of the people is now made. The writer gives the history from the exode to the retreat from Kadesh; then contrasts their sins with their reasons for confidence, shown by a detail of God's dealings in Egypt, and presents a summary of the subsequent history to David's time.
Zoan--for Egypt, as its ancient capital (Nu 13:22; Is 19:11).
12-14. A record of God's dealings and the sins of the people is now made. The writer gives the history from the exode to the retreat from Kadesh; then contrasts their sins with their reasons for confidence, shown by a detail of God's dealings in Egypt, and presents a summary of the subsequent history to David's time.
Zoan--for Egypt, as its ancient capital (Nu 13:22; Is 19:11).
The Pulpit Commentary
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.
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.
13He divided the sea, and caused them to pass through; and he made the waters to stand as an heap.
The Pulpit Commentary
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.
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.
14In the daytime also he led them with a cloud, and all the night with a light of fire.
The Pulpit Commentary
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.
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.
15He clave the rocks in the wilderness, and gave them drink as out of the great depths.
Jamieson-Fausset-Brown
15-16. There were two similar miracles (Ex 17:6; Nu 20:11).
great depths--and--rivers--denote abundance.
15-16. There were two similar miracles (Ex 17:6; Nu 20:11).
great depths--and--rivers--denote abundance.
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.
Jamieson-Fausset-Brown
17-20. yet more--literally, "added to sin," instead of being led to repentance (Ro 2:4).
17-20. yet more--literally, "added to sin," instead of being led to repentance (Ro 2:4).
The Pulpit Commentary
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.
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.
18And they tempted God in their heart by asking meat for their lust.
The Pulpit Commentary
And they tempted God in their heart by asking meat for their lust; rather, by asking food (Kay, Cheyne, Alexander). The term used (אכל) is wide enough to include both bread (לחם) and flesh (שׁאר). "For their lust" (literally, "for their soul") means for the gratification of their carnal appetites (comp. Exo_16:3; Num_11:5).
And they tempted God in their heart by asking meat for their lust; rather, by asking food (Kay, Cheyne, Alexander). The term used (אכל) is wide enough to include both bread (לחם) and flesh (שׁאר). "For their lust" (literally, "for their soul") means for the gratification of their carnal appetites (comp. Exo_16:3; Num_11:5).
19Yea, they spake against God; they said, Can God furnish a table in the wilderness?
The Pulpit Commentary
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).
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).
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?
The Pulpit Commentary
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.
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.
21Therefore the LORD heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel;
Jamieson-Fausset-Brown
21. fire--the effect of the "anger" (Nu 11:1).
21. fire--the effect of the "anger" (Nu 11:1).
The Pulpit Commentary
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).
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).
22Because they believed not in God, and trusted not in his salvation:
Jamieson-Fausset-Brown
22. (Compare He 8:8, 9).
22. (Compare He 8:8, 9).
The Pulpit Commentary
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.
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.
23Though he had commanded the clouds from above, and opened the doors of heaven,
Jamieson-Fausset-Brown
23-29. (Compare Ex 16:11-15; Nu 11:4-9).
23-29. (Compare Ex 16:11-15; Nu 11:4-9).
The Pulpit Commentary
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).
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).
24And had rained down manna upon them to eat, and had given them of the corn of heaven.
The Pulpit Commentary
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).
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).
25Man did eat angels’ food: he sent them meat to the full.
The Pulpit Commentary
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").
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").
26He caused an east wind to blow in the heaven: and by his power he brought in the south wind.
The Pulpit Commentary
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).
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).
27He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea:
The Pulpit Commentary
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.).
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.).
28And he let it fall in the midst of their camp, round about their habitations.
The Pulpit Commentary
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).
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).
29So they did eat, and were well filled: for he gave them their own desire;
The Pulpit Commentary
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 lust—that they lusted after (Revised Version).
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 lust—that they lusted after (Revised Version).
30They were not estranged from their lust. But while their meat was yet in their mouths,
Jamieson-Fausset-Brown
30-31. not estranged ... lust--or, "desire"--that is, were indulging it.
30-31. not estranged ... lust--or, "desire"--that is, were indulging it.
The Pulpit Commentary
They were not estranged from their lust; i.e. their lust was not yet satiated—they were still indulging it. The meat was yet in their mouths, still undergoing mastication, when—
They were not estranged from their lust; i.e. their lust was not yet satiated—they were still indulging it. The meat was yet in their mouths, still undergoing mastication, when—
31The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel.
The Pulpit Commentary
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.
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.
32For all this they sinned still, and believed not for his wondrous works.
The Pulpit Commentary
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).
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).
33Therefore their days did he consume in vanity, and their years in trouble.
Jamieson-Fausset-Brown
33-39. Though there were partial reformations after chastisement, and God, in pity, withdrew His hand for a time, yet their general conduct was rebellious, and He was thus provoked to waste and destroy them, by long and fruitless wandering in the desert.
33-39. Though there were partial reformations after chastisement, and God, in pity, withdrew His hand for a time, yet their general conduct was rebellious, and He was thus provoked to waste and destroy them, by long and fruitless wandering in the desert.
The Pulpit Commentary
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.
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.
34When he slew them, then they sought him: and they returned and enquired early after God.
The Pulpit Commentary
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 returned—i.e. turned back from their evil courses—and inquired early after God; rather, earnestly (Cheyne, Canon Cook).
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 returned—i.e. turned back from their evil courses—and inquired early after God; rather, earnestly (Cheyne, Canon Cook).
35And they remembered that God was their rock, and the high God their redeemer.
The Pulpit Commentary
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).
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).
36Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues.
The Pulpit Commentary
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 pretence—an 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.
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 pretence—an 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.
37For their heart was not right with him, neither were they stedfast in his covenant.
The Pulpit Commentary
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).
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).
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.
The Pulpit Commentary
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.).
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.).
39For he remembered that they were but flesh; a wind that passeth away, and cometh not again.
The Pulpit Commentary
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 breath—as light, as fleeting, as transitory—"a vapour that appeareth for a little while, and then vanisheth away" (Jas_4:14).
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 breath—as light, as fleeting, as transitory—"a vapour that appeareth for a little while, and then vanisheth away" (Jas_4:14).
How Oft Did They Provoke Him
40How oft did they provoke him in the wilderness, and grieve him in the desert!
Jamieson-Fausset-Brown
40-41. There were ten temptations (Nu 14:22).
40-41. There were ten temptations (Nu 14:22).
The Pulpit Commentary
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.
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.
41Yea, they turned back and tempted God, and limited the Holy One of Israel.
The Pulpit Commentary
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.
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.
42They remembered not his hand, nor the day when he delivered them from the enemy.
The Pulpit Commentary
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.
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.
43How he had wrought his signs in Egypt, and his wonders in the field of Zoan.
Jamieson-Fausset-Brown
43. wrought--set or held forth.
43. wrought--set or held forth.
The Pulpit Commentary
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.
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.
44And had turned their rivers into blood; and their floods, that they could not drink.
The Pulpit Commentary
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).
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).
45He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them.
Jamieson-Fausset-Brown
45. The dog-fly or the mosquito.
45. The dog-fly or the mosquito.
The Pulpit Commentary
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.
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.
46He gave also their increase unto the caterpiller, and their labour unto the locust.
Jamieson-Fausset-Brown
46. caterpillar--the Hebrew name, from its voracity, and that of--
locust--from its multitude.
46. caterpillar--the Hebrew name, from its voracity, and that of--
locust--from its multitude.
The Pulpit Commentary
He gave also their increase unto the caterpillar, and their labour unto the locust. Khasil (חָסִיל), 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.)
He gave also their increase unto the caterpillar, and their labour unto the locust. Khasil (חָסִיל), 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.)
47He destroyed their vines with hail, and their sycomore trees with frost.
Jamieson-Fausset-Brown
47-48. The additional effects of the storm here mentioned (compare Ex 9:23-34) are consistent with Moses' account.
47-48. The additional effects of the storm here mentioned (compare Ex 9:23-34) are consistent with Moses' account.
The Pulpit Commentary
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 sleet—a variant of the "hail" in the other hemistich.
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 sleet—a variant of the "hail" in the other hemistich.
48He gave up their cattle also to the hail, and their flocks to hot thunderbolts.
The Pulpit Commentary
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).
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).
49He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them.
Jamieson-Fausset-Brown
49. evil angels--or, "angels of evil"--many were perhaps employed, and other evils inflicted.
49. evil angels--or, "angels of evil"--many were perhaps employed, and other evils inflicted.
The Pulpit Commentary
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 beings—not, 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."
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 beings—not, 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."
50He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence;
Jamieson-Fausset-Brown
50-51. made a way--removed obstacles, gave it full scope.
50-51. made a way--removed obstacles, gave it full scope.
The Pulpit Commentary
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.
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.
51And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:
The Pulpit Commentary
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, Kemi—the native name for the country—or 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.
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, Kemi—the native name for the country—or 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.
52But made his own people to go forth like sheep, and guided them in the wilderness like a flock.
Jamieson-Fausset-Brown
52-54. made his ... forth--or, brought them by periodical journeys (compare Ex 15:1).
52-54. made his ... forth--or, brought them by periodical journeys (compare Ex 15:1).
The Pulpit Commentary
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).
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).
53And he led them on safely, so that they feared not: but the sea overwhelmed their enemies.
The Pulpit Commentary
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).
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).
54And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased.
The Pulpit Commentary
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 גבוּל קדשׁוֹ "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.
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 גבוּל קדשׁוֹ "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.
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.
Jamieson-Fausset-Brown
55. by line--or, the portion thus measured.
divided them--that is, the heathen, put for their possessions, so tents--that is, of the heathen (compare De 6:11).
55. by line--or, the portion thus measured.
divided them--that is, the heathen, put for their possessions, so tents--that is, of the heathen (compare De 6:11).
The Pulpit Commentary
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 heathen—the abodes of the Hivites, Hittites, Amorites, Porizzites, Girgashites, and Jebusites.
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 heathen—the abodes of the Hivites, Hittites, Amorites, Porizzites, Girgashites, and Jebusites.
56Yet they tempted and provoked the most high God, and kept not his testimonies:
Jamieson-Fausset-Brown
56-57. a deceitful bow--which turns back, and so fails to project the arrow (2Sa 1:22; Ho 7:16). They relapsed.
56-57. a deceitful bow--which turns back, and so fails to project the arrow (2Sa 1:22; Ho 7:16). They relapsed.
The Pulpit Commentary
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).
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).
57But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow.
The Pulpit Commentary
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.
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.
58For they provoked him to anger with their high places, and moved him to jealousy with their graven images.
Jamieson-Fausset-Brown
58. Idolatry resulted from sparing the heathen (compare Psa 78:9-11).
58. Idolatry resulted from sparing the heathen (compare Psa 78:9-11).
The Pulpit Commentary
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).
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).
59When God heard this, he was wroth, and greatly abhorred Israel:
Jamieson-Fausset-Brown
59-60. heard--perceived (Ge 11:7).
abhorred--but not utterly.
59-60. heard--perceived (Ge 11:7).
abhorred--but not utterly.
The Pulpit Commentary
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.
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.
60So that he forsook the tabernacle of Shiloh, the tent which he placed among men;
The Pulpit Commentary
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.
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.
61And delivered his strength into captivity, and his glory into the enemy’s hand.
Jamieson-Fausset-Brown
61. his strength--the ark, as symbolical of it (Psa 96:6).
61. his strength--the ark, as symbolical of it (Psa 96:6).
The Pulpit Commentary
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.)
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.)
62He gave his people over also unto the sword; and was wroth with his inheritance.
Jamieson-Fausset-Brown
62. gave--or, "shut up."
his people--(Psa 78:48; 1Sa 4:10-17).
62. gave--or, "shut up."
his people--(Psa 78:48; 1Sa 4:10-17).
The Pulpit Commentary
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).
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).
63The fire consumed their young men; and their maidens were not given to marriage.
Jamieson-Fausset-Brown
63. fire--either figure of the slaughter (1Sa 4:10), or a literal burning by the heathen.
given to marriage--literally, "praised"--that is, as brides.
63. fire--either figure of the slaughter (1Sa 4:10), or a literal burning by the heathen.
given to marriage--literally, "praised"--that is, as brides.
The Pulpit Commentary
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).
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).
64Their priests fell by the sword; and their widows made no lamentation.
Jamieson-Fausset-Brown
64. (Compare 1Sa 4:17); and there were, doubtless, others.
made no lamentation--either because stupefied by grief, or hindered by the enemy.
64. (Compare 1Sa 4:17); and there were, doubtless, others.
made no lamentation--either because stupefied by grief, or hindered by the enemy.
The Pulpit Commentary
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.
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.
The LORD Awoke as One Out of Sleep
65Then the LORD awaked as one out of sleep, and like a mighty man that shouteth by reason of wine.
Jamieson-Fausset-Brown
65. (Compare Psa 22:16; Is 42:13).
65. (Compare Psa 22:16; Is 42:13).
The Pulpit Commentary
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).
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).
66And he smote his enemies in the hinder parts: he put them to a perpetual reproach.
Jamieson-Fausset-Brown
66. And he smote ... part--or, "struck His enemies' back." The Philistines never regained their position after their defeats by David.
66. And he smote ... part--or, "struck His enemies' back." The Philistines never regained their position after their defeats by David.
The Pulpit Commentary
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).
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).
67Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim:
Jamieson-Fausset-Brown
67-68. tabernacle of Joseph--or, "home," or, "tribe," to which--
tribe of Ephraim--is parallel (compare Re 7:8). Its pre-eminence was, like Saul's, only permitted. Judah had been the choice (Ge 49:10).
67-68. tabernacle of Joseph--or, "home," or, "tribe," to which--
tribe of Ephraim--is parallel (compare Re 7:8). Its pre-eminence was, like Saul's, only permitted. Judah had been the choice (Ge 49:10).
The Pulpit Commentary
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).
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).
68But chose the tribe of Judah, the mount Zion which he loved.
The Pulpit Commentary
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.
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.
69And he built his sanctuary like high palaces, like the earth which he hath established for ever.
Jamieson-Fausset-Brown
69. Exalted as--
high palaces--or, "mountains," and abiding as--the earth.
69. Exalted as--
high palaces--or, "mountains," and abiding as--the earth.
The Pulpit Commentary
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.
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.
70He chose David also his servant, and took him from the sheepfolds:
Jamieson-Fausset-Brown
70-72. God's sovereignty was illustrated in this choice. The contrast is striking--humility and exaltation--and the correspondence is beautiful.
70-72. God's sovereignty was illustrated in this choice. The contrast is striking--humility and exaltation--and the correspondence is beautiful.
The Pulpit Commentary
He chose David also his servant (see 1Sa_16:1, 1Sa_16:12). And took him from the sheepfolds.
He chose David also his servant (see 1Sa_16:1, 1Sa_16:12). 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.
The Pulpit Commentary
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.
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.
72So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands.
The Pulpit Commentary
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.
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.
THE HOLY BIBLE
Psalms
Chapter 78
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105