1.
Give ear, O my people, to my law: incline your ears to the words of my mouth.
1. my people . . . my law—the
language of a religious teacher (Psalms 78:2;
Lamentations 3:14; Romans 2:16;
Romans 2:27; compare Romans 2:27). The history which follows was a "dark saying,"
or riddle, if left unexplained, and its right apprehension required
wisdom and attention.
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.
3-8. This history had been
handed down (Exodus 12:14; Deuteronomy 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
(Psalms 78:7; Psalms 78:8)
negative form.
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:
5. testimony— ().
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:
3-8. This history had been
handed down (Exodus 12:14; Deuteronomy 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
(Psalms 78:7; Psalms 78:8)
negative form.
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.
8. stubborn and rebellious—
(Deuteronomy 21:18).
set not their heart—on
God's service (2 Chronicles 12:14).
9.
The children of Ephraim, being armed, and carrying bows, turned back in the day of battle.
9-11. The privileges of the
first-born which belonged to Joseph (1 Chronicles 5:1;
1 Chronicles 5:2) were assigned to Ephraim
by Jacob (Genesis 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 (Genesis 48:1), 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 Hosea 5:3-14;
Hosea 11:3-12). Though a
strong, well-armed tribe, and, from an early period, emulous and
haughty (compare Joshua 17:14;
Judges 8:1-3; 2 Samuel 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 (Exodus 23:24;
Deuteronomy 31:16; 2 Kings 17:15).
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.
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 (Numbers 13:22;
Isaiah 19:11).
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.
15, 16. There were two similar
miracles (Exodus 17:6; Numbers 20:11).
great
depths—and—rivers—denote abundance.
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.
17-20. yet more—literally,
"added to sin," instead of being led to repentance ().
18.
And they tempted God in their heart by asking meat for their lust.
18. in their heart— ().
for their lust—literally,
"soul," or, "desire."
provoking—and—tempted—illustrated by their absurd
doubts,
19.
Yea, they spake against God; they said, Can God furnish a table in the wilderness?
19, 20. in the face of His
admitted power.
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;
21. fire—the effect of the
"anger" (Numbers 11:1).
22.
Because they believed not in God, and trusted not in his salvation:
22. (Compare Hebrews 8:8;
Hebrews 8:9).
23.
Though he had commanded the clouds from above, and opened the doors of heaven,
23-29. (Compare Exodus 16:11-15;
Numbers 11:4-9).
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.
25. angels' food—literally,
"bread of the mighty" (compare ); so called, as it came from heaven.
meat—literally,
"victuals," as for a journey.
26.
He caused an east wind to blow in the heaven: and by his power he brought in the south wind.
23-29. (Compare Exodus 16:11-15;
Numbers 11:4-9).
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;
29. their . . . desire—what
they longed for.
30.
They were not estranged from their lust. But while their meat was yet in their mouths,
30, 31. not estranged . . . lust—or,
"desire"—that is, were indulging it.
31.
The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel.
31. slew . . . fattest—or,
"among the fattest"; some of them—
chosen—the young and
strong (Isaiah 40:31), and so
none could resist.
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.
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.
34.
When he slew them, then they sought him: and they returned and inquired 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.
36. lied . . . tongues—a
feigned obedience (Psalms 18:44).
37.
For their heart was not right with him, neither were they stedfast in his covenant.
37. heart . . . not right—or,
"firm" (compare Psalms 78:8;
Psalms 51:10).
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.
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.
39.
For he remembered that they were but flesh; a wind that passeth away, and cometh not again.
39. a wind . . . again—literally,
"a breath," thin air (compare Psalms 103:16;
James 4:14).
40.
How oft did they provoke him in the wilderness, and grieve him in the desert!
40, 41. There were ten
temptations (Numbers 14:22).
41.
Yea, they turned back and tempted God, and limited the Holy One of Israel.
41. limited—as in Psalms 78:19;
Psalms 78:20. Though some prefer
"grieved" or "provoked." The retreat from Kadesh
(Deuteronomy 1:19-23) is meant,
whether—
turned—be for turning
back, or to denote repetition of offense.
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:
43. wrought—set or held forth.
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.
45. The dog-fly or the mosquito.
46.
He gave also their increase unto the caterpiller, and their labour unto the locust.
46. caterpillar—the Hebrew
name, from its voracity, and that of—
locust—from its
multitude.
47.
He destroyed their vines with hail, and their sycomore trees with frost.
47, 48. The additional effects
of the storm here mentioned (compare ) are consistent with Moses' account.
48.
He gave up their cattle also to the hail, and their flocks to hot thunderbolts.
48. gave . . . cattle—literally,
"shut up" (compare ).
49.
He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them.
49. evil angels—or, "angels
of evil"—many were perhaps employed, and other evils
inflicted.
50.
He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence;
50, 51. made a way—removed
obstacles, gave it full scope.
51.
And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:
51. chief of their
strength—literally, "first-fruits," or, "first-born"
(Genesis 49:3; Deuteronomy 21:17).
Ham—one of whose sons
gave name (Mizraim, Hebrew) to Egypt.
52.
But made his own people to go forth like sheep, and guided them in the wilderness like a flock.
52-54. made his . . . forth—or,
brought them by periodical journeys (compare ).
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.
54. border of his sanctuary—or,
"holy border"—i. e., region of which—
this mountain—(Zion)
was, as the seat of civil and religious government, the
representative, used for the whole land, as afterwards for the Church
(Isaiah 25:6; Isaiah 25:7).
purchased—or, "procured
by His right hand" or power (Isaiah 25:7).
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.
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 Deuteronomy 6:11).
56.
Yet they tempted and provoked the most high God, and kept not his testimonies:
56, 57. a deceitful bow—which
turns back, and so fails to project the arrow (2 Samuel 1:22;
Hosea 7:16). They relapsed.
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.
58. Idolatry resulted from
sparing the heathen (compare ).
59.
When God heard this, he was wroth, and greatly abhorred Israel:
59, 60. heard—perceived ().
abhorred—but not
utterly.
60.
So that he forsook the tabernacle of Shiloh, the tent which he placed among men;
60. tent . . . placed—literally,
"caused to dwell," set up ().
61.
And delivered his strength into captivity, and his glory into the enemy's hand.
61. his strength—the ark, as
symbolical of it (Psalms 96:6).
62.
He gave his people over also unto the sword; and was wroth with his inheritance.
62. gave—or, "shut up."
his people— (Psalms 78:48;
1 Samuel 4:10-17).
63.
The fire consumed their young men; and their maidens were not given to marriage.
63. fire—either figure of the
slaughter (1 Samuel 4:10), or a
literal burning by the heathen.
given to marriage—literally,
"praised"—that is, as brides.
64.
Their priests fell by the sword; and their widows made no lamentation.
64. (Compare ); and there were, doubtless, others.
made no lamentation—either
because stupefied by grief, or hindered by the enemy.
65.
Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine.
65. (Compare Psalms 22:16;
Isaiah 42:13).
66.
And he smote his enemies in the hinder parts: he put them to a perpetual reproach.
66. And he smote . . . part—or,
"struck His enemies' back." The Philistines never regained
their position after their defeats by David.
67.
Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim:
67, 68. tabernacle of Joseph—or,
"home," or, "tribe," to which—
tribe of Ephraim—is
parallel (compare Revelation 7:8). Its
pre-eminence was, like Saul's, only permitted. Judah had been the
choice (Genesis 49:10).
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.
69. Exalted as—
high palaces—or,
"mountains," and abiding as—the earth.
70.
He chose David also his servant, and took him from the sheepfolds:
70-72. God's sovereignty was
illustrated in this choice. The contrast is striking—humility and
exaltation—and the correspondence is beautiful.
71.
From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance.
71. following . . . ewes,
&c.—literally, "ewes giving suck" (compare ). On the pastoral terms, compare .
72.
So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands.
70-72. God's sovereignty was
illustrated in this choice. The contrast is striking—humility and
exaltation—and the correspondence is beautiful.