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Psalm 78

God’s Goodness and Israel’s Ingratitude

A Maskil of Asaph.

Give ear, O my people, to my teaching;

incline your ears to the words of my mouth.

I will open my mouth in a parable;

I will utter dark sayings from of old,

things that we have heard and known,

that our ancestors have told us.

We will not hide them from their children;

we will tell to the coming generation

the glorious deeds of the L ord, and his might,

and the wonders that he has done.

He established a decree in Jacob,

and appointed a law in Israel,

which he commanded our ancestors

to teach to their children;

that the next generation might know them,

the children yet unborn,

and rise up and tell them to their children,

so that they should set their hope in God,

and not forget the works of God,

but keep his commandments;

and that they should not be like their ancestors,

a stubborn and rebellious generation,

a generation whose heart was not steadfast,

whose spirit was not faithful to God.

The Ephraimites, armed with the bow,

turned back on the day of battle.

They did not keep God’s covenant,

but refused to walk according to his law.

They forgot what he had done,

and the miracles that he had shown them.

In the sight of their ancestors he worked marvels

in the land of Egypt, in the fields of Zoan.

He divided the sea and let them pass through it,

and made the waters stand like a heap.

In the daytime he led them with a cloud,

and all night long with a fiery light.

He split rocks open in the wilderness,

and gave them drink abundantly as from the deep.

He made streams come out of the rock,

and caused waters to flow down like rivers.

Yet they sinned still more against him,

rebelling against the Most High in the desert.

They tested God in their heart

by demanding the food they craved.

They spoke against God, saying,

“Can God spread a table in the wilderness?

Even though he struck the rock so that water gushed out

and torrents overflowed,

can he also give bread,

or provide meat for his people?”

Therefore, when the L ord heard, he was full of rage;

a fire was kindled against Jacob,

his anger mounted against Israel,

because they had no faith in God,

and did not trust his saving power.

Yet he commanded the skies above,

and opened the doors of heaven;

he rained down on them manna to eat,

and gave them the grain of heaven.

Mortals ate of the bread of angels;

he sent them food in abundance.

He caused the east wind to blow in the heavens,

and by his power he led out the south wind;

he rained flesh upon them like dust,

winged birds like the sand of the seas;

he let them fall within their camp,

all around their dwellings.

And they ate and were well filled,

for he gave them what they craved.

But before they had satisfied their craving,

while the food was still in their mouths,

the anger of God rose against them

and he killed the strongest of them,

and laid low the flower of Israel.

In spite of all this they still sinned;

they did not believe in his wonders.

So he made their days vanish like a breath,

and their years in terror.

When he killed them, they sought for him;

they repented and sought God earnestly.

They remembered that God was their rock,

the Most High God their redeemer.

But they flattered him with their mouths;

they lied to him with their tongues.

Their heart was not steadfast toward him;

they were not true to his covenant.

Yet he, being compassionate,

forgave their iniquity,

and did not destroy them;

often he restrained his anger,

and did not stir up all his wrath.

He remembered that they were but flesh,

a wind that passes and does not come again.

How often they rebelled against him in the wilderness

and grieved him in the desert!

They tested God again and again,

and provoked the Holy One of Israel.

They did not keep in mind his power,

or the day when he redeemed them from the foe;

when he displayed his signs in Egypt,

and his miracles in the fields of Zoan.

He turned their rivers to blood,

so that they could not drink of their streams.

He sent among them swarms of flies, which devoured them,

and frogs, which destroyed them.

He gave their crops to the caterpillar,

and the fruit of their labor to the locust.

He destroyed their vines with hail,

and their sycamores with frost.

He gave over their cattle to the hail,

and their flocks to thunderbolts.

He let loose on them his fierce anger,

wrath, indignation, and distress,

a company of destroying angels.

He made a path for his anger;

he did not spare them from death,

but gave their lives over to the plague.

He struck all the firstborn in Egypt,

the first issue of their strength in the tents of Ham.

Then he led out his people like sheep,

and guided them in the wilderness like a flock.

He led them in safety, so that they were not afraid;

but the sea overwhelmed their enemies.

And he brought them to his holy hill,

to the mountain that his right hand had won.

He drove out nations before them;

he apportioned them for a possession

and settled the tribes of Israel in their tents.

Yet they tested the Most High God,

and rebelled against him.

They did not observe his decrees,

but turned away and were faithless like their ancestors;

they twisted like a treacherous bow.

For they provoked him to anger with their high places;

they moved him to jealousy with their idols.

When God heard, he was full of wrath,

and he utterly rejected Israel.

He abandoned his dwelling at Shiloh,

the tent where he dwelt among mortals,

and delivered his power to captivity,

his glory to the hand of the foe.

He gave his people to the sword,

and vented his wrath on his heritage.

Fire devoured their young men,

and their girls had no marriage song.

Their priests fell by the sword,

and their widows made no lamentation.

Then the Lord awoke as from sleep,

like a warrior shouting because of wine.

He put his adversaries to rout;

he put them to everlasting disgrace.

He rejected the tent of Joseph,

he did not choose the tribe of Ephraim;

but he chose the tribe of Judah,

Mount Zion, which he loves.

He built his sanctuary like the high heavens,

like the earth, which he has founded forever.

He chose his servant David,

and took him from the sheepfolds;

from tending the nursing ewes he brought him

to be the shepherd of his people Jacob,

of Israel, his inheritance.

With upright heart he tended them,

and guided them with skillful hand.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

9. The children of Ephraim being armed, and shooting with the bow. The sacred writer sets before us an example of this unfaithfulness in the children of Ephraim. As those who are pertinaciously set upon doing evil are not easily led to repentance and reformation by simple instruction, the punishments with which God visited the children of Ephraim are brought forward, and by these it is proved that they were reprobates. Since they were a warlike people, it was an evidence of the divine displeasure for them to turn their backs in battle. And it is expressly declared, that they were skillful in shooting with the bow; ³¹⁷³¹⁷ Of the Ephraimites shooting with the bow, or being archers, we have an intimation in Genesis 49:24, where, in Jacob’s blessing on Joseph, the father of Ephraim, it is said, “His bow abode in strength.” for it is an additional stigma to represent such as were armed with weapons to wound their enemies at a distance as fleeing through fear. From this, it is the more abundantly manifest that they had incurred the displeasure of God, who not only deprived them of his aid, but also made their hearts effeminate in the hour of danger.

Here the question may be raised, Why the children of Ephraim only are blamed, when we find a little before, all the tribes in general comprehended in the same sentence of condemnation? Some commentators refer this to the slaughter of the sons of Ephraim by the men of Gath, who came forth against them to recover their cattle of which they had been despoiled, 1 Chronicles 7:20, 21, 22. ³¹⁸³¹⁸ Dr Morison supposes, that the history here referred to, is that of the Israelites going up contrary to the divine command to take possession of the promised land, when, for their temerity, they were smitten and humbled before their enemies. (Deuteronomy 1:42.) “The tribe of Ephraim,” he observes, “is doubtless specially singled out, because they were the most warlike of all the chosen tribes, and because, perhaps, they led on the other tribes to the fatal act of rebellion against the expressed will of the God of Israel.” This, perhaps, may be considered as receiving some support from comparing the number of the tribe of Ephraim (Numbers 2:19) when they came out of Egypt, with their number when taken in the plains of Moab, at the termination of their wanderings in the wilderness, (Numbers 26:37.) At the former period, they amounted to 40,500, at the latter, to 32,500, eight thousand less; whereas, during those forty years the other tribes had considerably increased. But this exposition is too restricted. Perhaps the kingdom of Israel had fallen into decay, and had been almost ruined when this psalm was composed. It is therefore better to follow the opinion of other interpreters, who think, that by the figure synecdoche, the children of Ephraim are put for the whole people. But these interpreters pass over without consideration the fact, which ought not to be overlooked, that the Ephraimites are purposely named because they were the means of leading others into that rebellion which took place when Jeroboam set up the calves, (1 Kings 12:25-33.) What we have already said must be borne in mind, that towards the close of the psalm, the rejection of the tribe of Ephraim is, not, without cause, contrasted with the election of the tribe of Judah. The children of Ephraim are also here spoken of by way of comparison, to warn the true children of Abraham from the example of those who cut themselves off from the Church, and yet boasted of the title of the Church without exhibiting holy fruits in their life. ³¹⁹³¹⁹ “Sans en monstrer les fruicts en leur vie.” — Fr. As they surpassed all the other tribes in number and wealth, their influence was too powerful in beguiling the simple; but of this the prophet now strips them, showing that they were deprived of the aid of God.

10. They kept not the covenant of God. This is the reason assigned for the Ephraimites turning their backs in the day of battle; and it explains why the divine assistance was withheld from them. Others, it is true, were guilty in this respect as well as they, but the vengeance of God executed on that tribe, which by its influence had corrupted almost the whole kingdom, is purposely brought forward as a general warning. Since then the tribe of Ephraim, in consequence of its splendor and dignity, when it threw off the yoke, encouraged and became as it were a standard of shameful revolt to all the other tribes, the prophet intended to put people on their guard, that they might not suffer themselves in their simplicity to be again deceived in the same manner. It is no light charge which he brings against the sons of Ephraim: he upbraids them on account of their perfidiousness in despising the whole law and in violating the covenant. Although he employs these two words, law and covenant, in the same sense; yet, in placing the covenant first, he clearly shows that he is speaking not only of the moral law, the all-perfect rule of life, but of the whole service of God, of the truth and faithfulness of the divine promises, and of the trust which ought to be reposed in them, ³²⁰³²⁰ “De la verite et fidelite des promesses, et de la foy qu’on y doit adjouster.” — Fr. of invocation, and of the doctrine of true religion, the foundation whereof was the adoption. He therefore calls them covenant-breakers, because they had fallen from their trust in the promises, by which God had entered into covenant with them to be their Father. Yet he afterwards very properly adds the law, in which the covenant was sealed up, as it were, in public records. He aggravates the enormity of their guilt by the word refuse, which intimates that they were not simply carried away by a kind of thoughtless or inconsiderate recklessness, and thus sinned through giddiness, want of knowledge or foresight, but that they had purposely, and with deliberate obstinacy, violated the holy covenant of God.

11. And they forgat his works. This shameful impiety is here represented as having originated in ingratitude, inasmuch as they wickedly buried, and made no account of the deliverance wrought for them, which was worthy of everlasting remembrance. Truly it was stupidity more than brutish, or rather, as it were, a monstrous thing, ³²¹³²¹ “A la verite une telle stupidite estoit plusque brutale, ou plustost comme une chose monstrueuse.” — Fr. for the Israelites to depart from God, to whom they were under so many and strong obligations. Nor would it have been possible for them to have been so bewitched by Satan, had they not quite forgotten the many miracles wrought in their behalf, which formed so many bonds to keep them in the fear of God and in obedience to him. That no excuse might be left for extenuating their guilt, the prophet ennobles those works by applying to them the term wonderful, thereby intimating, that God’s manner of acting was not of a common kind, so as easily to account for their gradually forgetting his works, but that the Israelites had perversely and wickedly shut their eyes, that they might not be restrained in their sinful course, by beholding the glory of God.

³¹⁷ Of the Ephraimites shooting with the bow, or being archers, we have an intimation in Genesis 49:24, where, in Jacob’s blessing on Joseph, the father of Ephraim, it is said, “His bow abode in strength.”

³¹⁸ Dr Morison supposes, that the history here referred to, is that of the Israelites going up contrary to the divine command to take possession of the promised land, when, for their temerity, they were smitten and humbled before their enemies. (Deuteronomy 1:42.) “The tribe of Ephraim,” he observes, “is doubtless specially singled out, because they were the most warlike of all the chosen tribes, and because, perhaps, they led on the other tribes to the fatal act of rebellion against the expressed will of the God of Israel.” This, perhaps, may be considered as receiving some support from comparing the number of the tribe of Ephraim (Numbers 2:19) when they came out of Egypt, with their number when taken in the plains of Moab, at the termination of their wanderings in the wilderness, (Numbers 26:37.) At the former period, they amounted to 40,500, at the latter, to 32,500, eight thousand less; whereas, during those forty years the other tribes had considerably increased.

³¹⁹ “Sans en monstrer les fruicts en leur vie.” — Fr.

³²⁰ “De la verite et fidelite des promesses, et de la foy qu’on y doit adjouster.” — Fr.

³²¹ “A la verite une telle stupidite estoit plusque brutale, ou plustost comme une chose monstrueuse.” — Fr.