Psa 78 | CalvinCommentaries | STEP | PSALM 78 To comprehend many things within small compass, it is to be observed, that in this psalm there are two leading topics. On the one hand, it is declared how God adopted for himself a Church from the posterity of Abraham, how tenderly and graciously he cherished it, how wonderfully he brought it out of Egypt, and how varied were the blessings which he bestowed upon it. On the other hand, the Jews, who were so much indebted to him for the great blessings which he had conferred upon them, are upbraided for having from time to time perversely and treacherously revolted from so liberal a father; so that his inestimable goodness was clearly manifested, not only in his free adoption of them at first, but also in continuing by the uninterrupted course of his goodness to strive against the rebellion of so perfidious and stiff-necked a people. Moreover, mention is made of the renewal of God’s grace, and as it were of a second election which he made when he chose David out of the tribe of Judah to sway the scepter over the kingdom of Israel. Asaph giving instruction. 1. Hearken, 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 from of old time: 3. What we have heard and known, and our fathers have related to us. 4. We will not conceal from their children in the generation to come, recounting the praises of Jehovah, and his power, and the wonderful works which he has done. 5. He established a testimony in Jacob, and appointed a law in Israel: for he commanded our fathers to make them known to their children: 6. That the generation to come might know them, and that the children to be born should arise and declare them to their children. 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. 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 , 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. 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. 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. 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, ( ,) 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.

Psalms 78

PSALM 78

To comprehend many things within small compass, it is to be observed, that in this psalm there are two leading topics. On the one hand, it is declared how God adopted for himself a Church from the posterity of Abraham, how tenderly and graciously he cherished it, how wonderfully he brought it out of Egypt, and how varied were the blessings which he bestowed upon it. On the other hand, the Jews, who were so much indebted to him for the great blessings which he had conferred upon them, are upbraided for having from time to time perversely and treacherously revolted from so liberal a father; so that his inestimable goodness was clearly manifested, not only in his free adoption of them at first, but also in continuing by the uninterrupted course of his goodness to strive against the rebellion of so perfidious and stiff-necked a people. Moreover, mention is made of the renewal of God’s grace, and as it were of a second election which he made when he chose David out of the tribe of Judah to sway the scepter over the kingdom of Israel.

Asaph giving instruction.

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. ^{▼▼
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 and 16. 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.”}

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, 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. ^{▼▼
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.} 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. ^{▼▼
See volume 2, page 238, note 2.} 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. ^{▼▼
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, 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.”} 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,) 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.