--- title: "Psalms 78 - Study King James Bible with calvins commentary on the bible" description: "Read Psalms 78 with calvins commentary on the bible commentary. 1 Give ear, O my people, to my law: incline your ears to the words of my mouth. 2 I will open my mouth in a parable: I will utter dark sayings of old: 3 W" image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg" url: "https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/psalms/78" --- [ Read](/kjv/psalms/78)[ Commentary](/study/psalms/78)[ Interlinear](/interlinear/psalms/78) Audio 1 Give ear, O my people, *to* my law: incline your ears to the words of my mouth.* 2 I will open my mouth in a parable: I will utter dark sayings of old: 3 Which we have heard and known, and our fathers have told us. 4 We will not hide *them* from their children, shewing to the generation to come the praises of the LORD, and his strength, and his wonderful works that he hath done. 5 For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: 6 That the generation to come might know *them, even* the children *which* should be born; *who* should arise and declare *them* to their children: 7 That they might set their hope in God, and not forget the works of God, but keep his commandments: 8 And might not be as their fathers, a stubborn and rebellious generation; a generation *that* set not their heart aright, and whose spirit was not stedfast with God.* 9 The children of Ephraim, *being* armed, *and* carrying bows, turned back in the day of battle.* 10 They kept not the covenant of God, and refused to walk in his law; 11 And forgat his works, and his wonders that he had shewed them. 12 Marvellous things did he in the sight of their fathers, in the land of Egypt, *in* the field of Zoan. 13 He divided the sea, and caused them to pass through; and he made the waters to stand as an heap. 14 In the daytime also he led them with a cloud, and all the night with a light of fire. 15 He clave the rocks in the wilderness, and gave *them* drink as *out of* the great depths. 16 He brought streams also out of the rock, and caused waters to run down like rivers. 17 And they sinned yet more against him by provoking the most High in the wilderness. 18 And they tempted God in their heart by asking meat for their lust. 19 Yea, they spake against God; they said, Can God furnish a table in the wilderness?* 20 Behold, 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? 21 Therefore the LORD heard *this*, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel; 22 Because they believed not in God, and trusted not in his salvation: 23 Though he had commanded the clouds from above, and opened the doors of heaven, 24 And had rained down manna upon them to eat, and had given them of the corn of heaven. 25 Man did eat angels’ food: he sent them meat to the full.* 26 He caused an east wind to blow in the heaven: and by his power he brought in the south wind.* 27 He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea:* 28 And he let *it* fall in the midst of their camp, round about their habitations. 29 So they did eat, and were well filled: for he gave them their own desire; 30 They were not estranged from their lust. But while their meat *was* yet in their mouths, 31 The wrath of God came upon them, and slew the fattest of them, and smote down the chosen *men* of Israel.** 32 For all this they sinned still, and believed not for his wondrous works. 33 Therefore their days did he consume in vanity, and their years in trouble. 34 When he slew them, then they sought him: and they returned and enquired early after God. 35 And they remembered that God *was* their rock, and the high God their redeemer. 36 Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. 37 For their heart was not right with him, neither were they stedfast in his covenant. 38 But 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. 39 For he remembered that they *were but* flesh; a wind that passeth away, and cometh not again. 40 How oft did they provoke him in the wilderness, *and* grieve him in the desert!* 41 Yea, they turned back and tempted God, and limited the Holy One of Israel. 42 They remembered not his hand, *nor* the day when he delivered them from the enemy.* 43 How he had wrought his signs in Egypt, and his wonders in the field of Zoan:* 44 And had turned their rivers into blood; and their floods, that they could not drink. 45 He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them. 46 He gave also their increase unto the caterpiller, and their labour unto the locust. 47 He destroyed their vines with hail, and their sycomore trees with frost.** 48 He gave up their cattle also to the hail, and their flocks to hot thunderbolts.** 49 He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels *among them*. 50 He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence;** 51 And smote all the firstborn in Egypt; the chief of *their* strength in the tabernacles of Ham: 52 But made his own people to go forth like sheep, and guided them in the wilderness like a flock. 53 And he led them on safely, so that they feared not: but the sea overwhelmed their enemies.* 54 And he brought them to the border of his sanctuary, *even to* this mountain, *which* his right hand had purchased. 55 He 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. 56 Yet they tempted and provoked the most high God, and kept not his testimonies: 57 But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow. 58 For they provoked him to anger with their high places, and moved him to jealousy with their graven images. 59 When God heard *this*, he was wroth, and greatly abhorred Israel: 60 So that he forsook the tabernacle of Shiloh, the tent *which* he placed among men; 61 And delivered his strength into captivity, and his glory into the enemy’s hand. 62 He gave his people over also unto the sword; and was wroth with his inheritance. 63 The fire consumed their young men; and their maidens were not given to marriage.* 64 Their priests fell by the sword; and their widows made no lamentation. 65 Then the Lord awaked as one out of sleep, *and* like a mighty man that shouteth by reason of wine. 66 And he smote his enemies in the hinder parts: he put them to a perpetual reproach. 67 Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: 68 But chose the tribe of Judah, the mount Zion which he loved. 69 And he built his sanctuary like high *palaces*, like the earth which he hath established for ever.* 70 He chose David also his servant, and took him from the sheepfolds: 71 From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance.* 72 So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands. [Psalms 77](/study/psalms/77) [Psalms 79](/study/psalms/79) ## Commentary To verse 1 **1.***Give ear, O my people! to my law.* From the close of the psalm, it may with probability be conjectured, that it was written long after the death of David; for there we have celebrated the kingdom erected by God in the family of David. There also the tribe of Ephraim, which is said to have been rejected, is contrasted with, and set in opposition to, the house of David. From this it is evident, that the ten tribes were at that time in a state of separation from the rest of the chosen people; for there must be some good reason why the kingdom of Ephraim is branded with a mark of dishonor as being illegitimate and bastard. (308) Whoever was the inspired writer of this psalm, he does not introduce God speaking as is thought by some, but he himself addresses the Jews in the character of a teacher. It is no objection to this that he calls the people *his people,* and the law *his law;* it being no uncommon thing for the prophets to borrow the name of Him by whom they were sent, that their doctrine might have the greater authority. And, indeed, the truth which has been committed to their trust may, with propriety, be called *theirs.* Thus Paul, in [Romans 2:16](/kjv/romans/2/16), glories in the gospel as *his gospel,* an expression not to be understood as implying that it was a system which owed its origin to him, but that he was a preacher and a witness of it. I am somewhat doubtful whether interpreters are strictly correct in translating the word תורה *, torah,* by law. (309) The meaning of it seems to be somewhat more general, as appears from the following clause, where the Psalmist uses the phrase,*the words of my mouth,* in the same sense. If we consider with what inattention even those who make great professions of being the disciples of God listen to his voice, we will admit that the prophet had good reason for introducing his lessons of instruction by a solemn call of attention. He does not, it is true, address the unteachable and obstinate, who frowardly refuse to submit themselves to the word of God; but as even true believers themselves are generally too backward to receive instruction, this exhortation, so far from being superfluous, was highly necessary to stir up the sluggish and inactive among them. To secure for himself the greater attention, he declares it to be his purpose to discuss subjects of a great, high, and difficult character. The word משל, *mashal,* which I have translated *a parable,* denotes grave and striking sentences, such as adages, or proverbs, and apophthegms. (310) As then the matter itself of which we treat, if it is weighty and important, awakens the minds of men, the inspired penman affirms that it is his purpose to utter only striking sentences and notable sayings. The word חידות, *chidoth,* which, following others, I have rendered *enigmas,* is here used, not so much for dark sentences, as for sayings which are pointed and worthy of special notice. (311) He does not mean to wrap up his song in ambiguous language, but clearly and distinctly to dwell both upon the benefits of God and the ingratitude of the people. Only, as I have said, his design is to stimulate his readers to weigh and consider more attentively the subject propounded. This passage is quoted by Matthew, ([Matthew 13:35](/kjv/matthew/13/35),) and applied to the person of Christ, when he held the minds of the people in suspense by parables which they could not understand. Christ’s object in doing so, was to prove that he was a distinguished prophet of God, and that thus he might be received with the greater reverence. Since he then resembled a prophet because he preached sublime mysteries in a style of language above the common kind, that which the sacred writer here affirms concerning himself, is with propriety transferred to him. If in this psalm there shines forth such a majesty as may justly stir up and inflame the readers with a desire to learn, we gather from it with what earnest attention it becomes us to receive the gospel, in which Christ opens and displays to us the treasures of his celestial wisdom. (308) Calmet refers the composition of this psalm to the days of Asa, who, aided by the Syrians, obtained a signal victory over the Israelites, and brought back to the pure worship of God many out of the tribes of Ephraim, Manasseh, and Simeon. See [2 Chronicles 15:0](/kjv/2-chronicles/15/0) and [2 Chronicles 16:0](/kjv/2-chronicles/16/0). Schnurrer supposes, that the special purpose for which it was composed was, to celebrate a decisive victory which had been gained over the kingdom of Ephraim or Israel by Abijah, the king of Judah during the reign of Jeroboam. Walford thinks this opinion highly probable. “There is,” say’s he, “an eulogy passed upon David at the conclusion of the psalm, which makes it likely that the author of it wished to conciliate the favor of the whole people towards David’s successors, from whom Jeroboam had revolted: and in verse 9th, there is a reference to Ephraim which affords some degree of evidence in support of Schnurrer’s hypothesis. Whatever may be thought of this hypothesis, we cannot hesitate to admit that the psalm itself is clear, pungent, and persuasive, and must have been felt to be so by the persons for whose use it was written.” (309) We have seen that Calvin, on the margin of the French version, reads *instruction*, and this reading is adopted by Street, Fry, Morison, and Walford. (310) See volume 2, page 238, note 2. (311) Walford translates חידות, *chidoth*, “all impressive record.” His version of the first and second verses is, “Hear, O my people! my instruction: Incline your ears to the words of my mouth. I will open my mouth with an instructive speech, I will utter an impressive record of ancient times.” “The words *law*, *parable*, and *dark sayings*, ” he observes, “which are found in the English translation of verses 1st and 2d, are not appropriate to the recitals which are contained in the psalm. They are here altered for others, which are in agreement with the subjects which follow, and may be supported by the usage of the original words which are employed.” Similar is Street’s note on this place. He translates חידות, *chidoth*, “pointed truths,” and objects to its being translated *dark sayings* “There is nothing obscure in the psalm,” says he, “it contains instructive historical truth, but no enigma. Therefore, the rendering of the English Bible, *dark sayings*, does not seem to be right. The Septuagint renders the word διηγημα, [Ezekiel 17:2](/kjv/ezekiel/17/2), and that rendering would suit this place better than προθληματα I have endeavored to express the relation of the word to חדד, *acutum est* .” See volume 2 of this work, page 238, note 3. But as Dimock observes, “The several transactions of the Mosaical covenant hereafter recited, might be well called *parables* and *dark speeches*, or, as Arabic, *mysteries*, considered as types or figures of the Christian; and viewed in this light, afford ample matter of contemplation, serving not only as a schoolmaster to bring us unto Christ, but to keep us steadfast in faith and obedience to David our king.” ```json {"@context":"https://schema.org","@graph":[{"@type":"WebSite","@id":"https://realbiblebelievers.com/#website","url":"https://realbiblebelievers.com","name":"Real Bible Believers","description":"RBB","publisher":{"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509"},"potentialAction":[{"@type":"SearchAction","target":"https://realbiblebelievers.com/search?q={search_term_string}","query-input":"required name=search_term_string"}],"inLanguage":"en-US"},{"@type":"ImageObject","@id":"https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/psalms/78#primaryimage","inLanguage":"en-US","url":"https://realbiblebelievers.com/_app/immutable/assets/missing.C7wGMEZ6.jpg","contentUrl":"https://realbiblebelievers.com/_app/immutable/assets/missing.C7wGMEZ6.jpg","width":672,"height":448,"caption":"Real Bible Believers"},{"@type":"WebPage","@id":"https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/psalms/78#webpage","url":"https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/psalms/78","name":"Psalms 78 - Study King James Bible with calvins commentary on the bible","isPartOf":{"@id":"https://realbiblebelievers.com/#website"},"primaryImageOfPage":{"@id":"https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/psalms/78#primaryimage"},"author":{"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509"},"description":"Read Psalms 78 with calvins commentary on the bible commentary. 1 Give ear, O my people, to my law: incline your ears to the words of my mouth. 2 I will open my mouth in a parable: I will utter dark sayings of old: 3 W","breadcrumb":{"@id":"https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/psalms/78#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/psalms/78"]}]},{"@type":"BreadcrumbList","@id":"https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/psalms/78#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/","url":"https://realbiblebelievers.com/","name":"Home"}},{"@type":"ListItem","position":2,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/study","url":"https://realbiblebelievers.com/study","name":"Study Bible"}},{"@type":"ListItem","position":3,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/study/calvins-commentary-on-the-bible","url":"https://realbiblebelievers.com/study/calvins-commentary-on-the-bible","name":"calvins commentary on the bible"}},{"@type":"ListItem","position":4,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/psalms","url":"https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/psalms","name":"Psalms"}},{"@type":"ListItem","position":5,"item":{"@type":"WebPage","@id":"https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/psalms/78","url":"https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/psalms/78","name":"78"}}]},{"@type":["Person","Organization"],"@id":"https://realbiblebelievers.com/#/schema/person/e966585dde703268e7f6ae890ea98509","image":{"@type":"ImageObject","@id":"https://realbiblebelievers.com/#personlogo","inLanguage":"en-US","url":"https://realbiblebelievers.com/android-chrome-512x512.png","contentUrl":"https://realbiblebelievers.com/android-chrome-512x512.png","width":512,"height":512},"logo":{"@id":"https://realbiblebelievers.com/#personlogo"},"sameAs":["https://twitter.com/RBiblebeliever","https://www.facebook.com/RBibleBelievers"]}]} ```