Seventh-day Adventist Bible CommentaryPsalms 78

My people. Verses 1–8 announce the purpose of the psalm. The narrative of Israel’s history about to be recounted should provide a warning for the present and counsel for the future (see LS 196). Law. Heb. torah, “teaching” (see on Prov. 3:1).

Parable. Heb. mashal (see on Ps. 49:4; cf. Matt. 13:34, 35). A parable requires attention and meditation for full understanding.

Generation to come. The course of tradition is indicated. It is a sacred trust for each generation to hand on to the next the story of God’s providence.

Appointed a law. God purposed that His law should be taught from generation to generation and become a living power in the lives of the Israelites (see Ex. 10:2; 13:8, 14; Deut. 4:9; 6:7, 20).

Ehphraim. This tribe is probably singled out by name because it was for a time the most numerous and aggressive of the tribes. Joshua was from the tribe of Ephraim (Num. 13:8, 16). What specific incident, if any, is here referred to, is not known. Ephraim may here stand for the entire kingdom.

Forgat. See Ps. 106:13; cf. Ps. 78:7.

Zoan. An Egyptian store-city on the east shore of the Tanitic branch of the Nile. The city was also known as Tanis, and is called Raamses in Ex. 1:11.

Divided. See Ex. 14:16. Ps. 78:13–16 enumerates instances of forgetfulness with respect to the Red Sea experience, the pillar of cloud and the pillar of fire in the wilderness, and the provision of water in the desert. As an heap. See Ex. 15:8.

Cloud. See Ex. 13:21; Ps. 105:39.

Clave the rocks. See Ex. 17:6; Num. 20:11.

Provoking. See Deut. 9:22; Heb. 3:16. Ps. 78:17–31 describes Israel’s murmuring for flesh and drink, and the ensuing punishment. Wilderness. Heb. ṣiyyah, which designates a dry, waterless region.

Tempted. Heb. nasah, literally, “tested,” or “tried.” By asking. The feelings of the heart gained expression in active murmuring. Meat. Heb. ’okel, “food,” a general term signifying anything eaten. For their lust. Literally, “for their soul,” that is, for themselves (see on Ps. 16:10).

Furnish a table. See Ps. 23:5. The questions of vs. 19, 20, poetically put into the mouths of the murmurers, make more vivid the historical narrative. Their murmurings were “against God,” who had given them every reason to trust Him.

Bread also. According to the historical narrative, the order of these miracles was the reverse (see Ex. 16:8, 12; 17:6; Num. 11:31, 32; 20:8–11). The psalmist departs from strict chronological order. Flesh. Heb. she’er, “flesh food” (see on v. 18).

Fire. See Num. 11:1; Ps. 106:18.

Doors of heaven. Compare 2 Kings 7:2, 19; Mal. 3:10. Ps. 78:23–25 is an exquisite poetic description of the gift of the manna.

Had rained. See Ex. 16:4. Throughout the poetic account in this psalm, there is close identity with the phraseology of the historical record. Corn. Heb. dagan, “grain,” or “breadstuffs” (see Ex. 16:4; Ps. 105:40; cf. John 6:31). The manna resembled “coriander seed” (Ex. 16:31).

Angels’ food. Literally, “bread of the mighty.” The mighty ones of God are the angels (Ps. 103:20). LXX reads, “bread of angels.” We must not infer from this statement that manna is the diet of angels. The phrase simply means “food provided … by the angels” (PP 297).

He caused. Verses 26–31 are a graphic poetic account of the miracle of the quails and the results of the miracle.

Flesh. See Ex. 16:13; Num. 11:31.

Were well filled. See Num. 11:20; cf. Ps. 106:15.

Believed not. See Heb. 4:2, 6. Ps. 78:32–55 continues the narrative of lessons unlearned, resuming the account of the Exodus in v. 42.

They returned. Verses 34–39 are a most touching picture of man’s sin and punishment, his temporary return to God, and God’s infinite compassion for His erring child.

They lied. Their repentance was not abhorrence of sin, but fear of punishment (see on Ps. 32:6).

Provoked him. See on v. 17.

Tempted. See on v. 18. Limited. Or, “set limitations” to the power of the Infinite, the Omnipotent. Holy One of Israel. Compare Ps. 71:22.

Remembered not. See Ps. 105:5.

His signs. The narrative of the plagues is resumed from v. 12. The psalmist seems to mention only six of the ten plagues, beginning with the first, continuing with the fourth, second, eight, and seventh, in that order, and closing his account with the tenth. The psalm is not a scientific treatise, but an inspired poem, choosing only sufficient facts from the historical survey to create the impression desired. Zoan. See v. 12.

Rivers into blood. The first plague (Ex. 7:17–21). The plural denotes the Nile and its canals.

Flies … frogs. The fourth and second plagues (Ex. 8:20–24, 1–6).

Locust. The eight plague (Ex. 10:4–15; cf. Ps. 105:34; Joel 1:4).

Hail. The seventh plague (Ex. 9:18–26). The hail both ruined the products of the land and destroyed the cattle. Frost. Heb. chanamal, a word occurring only here. Its meaning is doubtful. From a similar Arabic root some derive the meaning “devastating flood.” “Frost” is the reading of the LXX.

Hot thunderbolts. Heb. reshaphim, “flames,” here probably describing “lightnings” (see Ex. 9:24).

Fierceness. Verses 49–51 describe the tenth plague (Ex. 12:29, 30). Evil angels. That is, angels bringing evil.

Chief of their strength. Parallel with “firstborn” in literary structure and meaning (see p. 24). Tabernacles of Ham. Or, “tents of Ham.” Ham was the father of Mizraim, the ancestor of the Egyptians (see on Gen. 10:6; cf. Ps 105:23, 27).

Like sheep. This verse pictures the Shepherd of Israel leading His sheep from pasture to pasture through the wilderness (see on Ps. 23:1 cf. Ps. 77:20).

The sea overwhelmed. A brief return to the discussion of the deliverance at the Red Sea, with the idealistic contrast between Israel’s confidence and the terror of the Egyptians (Ex. 14:13, 25).

To this mountain. With the license of poetic rapidity the psalmist spans the distance between the Red Sea experience and the entrance into Canaan in one verse. The Israelites are on the borders of the Promised Land.

An inheritance. See Num. 34:2; Joshua 23:4.

Tempted. Compare vs. 17, 18, 41. Verses 56–64 resume the woeful story of rebellion and punishment.

A deceitful bow. One that does not shoot straight to the mark, and which is therefore, disappointing to the archer (see Hosea 7:16).

High places. Centers of idolatrous worship. Jealousy. See Ex. 20:5; 34:14. God requires that we serve Him with nothing less than our entire being (see Deut. 6:13, 20–25; Matt. 4:10).

Abhorred. Rather, “rejected.”

Shiloh. For about 300 years the tabernacle and the ark were at Shiloh, a place about 10 mi. (16 km.) north of Bethel (see Joshua 18:10; Judges 18:31; 1 Sam. 4:3). After the ark was captured by the Philistines (1 Sam. 4) and recovered, it was never returned to Shiloh but was finally taken to Jerusalem (see PP 514; cf. Jer. 7:12, 14).

His strength. The ark (see 1 Sam. 4:3, 21; Ps. 132:8).

Unto the sword. See 1 Sam. 4:2, 10.

The fire consumed. A picture of desolation: young men consumed in battle, maidens unmarried, priests slain (see 1 Sam. 4:11), the dead unmourned (see Job 27:15). Consider the desolation of a land in which there are no marriage ceremonies or proper funeral rites.

As one out of sleep. In this powerful figure the psalmist represents God as utterly indifferent to His people, and then rousing Himself to activity in their behalf. The use of this strange figure and of the figure of the strong man crying aloud on waking from a drunken stupor, seems alien to our modern Western thinking, but is in no way unnatural to the Oriental mind.

Tabernacle of Joseph. For many years the sanctuary had been in the territory of Joseph (see v. 60). Later Jerusalem, in the territory of Judah, became the home of the ark (2 Sam. 6:1–18).

Chose David. The psalm closes with the beautiful picture of the shepherd of the flock becoming, by God’s choice, the shepherd of Israel (see 1 Sam. 16:11–13; 2 Sam. 3:18; 7:5, 8).

Following the ewes. Not only does the faithful shepherd lead the sheep; he follows the ewes in order that he may pick up, when necessary, the newborn lambs of the flock.

Fed them. A beautiful tribute to the shepherd-king of Israel: he ruled with integrity and skill (see 1 Kings 9:4).