Treasury of David

TITLE. Maschil of Asaph. This is rightly entitled an instructive Psalm. It is not a mere recapitulation of important events in Israelitish history, but is intended to be viewed as a parable setting forth the conduct and experience of believers in all ages. It is a singular proof of the obtuseness of mind of many professors that they will object to sermons and expositions upon the historical parts of Scripture, as if they contained no instruction in spiritual matters: were such persons truly enlightened by the Spirit of God, they would perceive that all Scripture is profitable, and would blush at their own folly in undervaluing any portion of the inspired volume.

DIVISION. The unity is well maintained throughout, but for the sake of the reader's convenience, we may note that Ps 78:1-8 may be viewed as a preface, setting forth the psalmist's object in the epic which he is composing. From Ps 78:9-41 the theme is Israel in the wilderness; then intervenes an account of the Lord's preceding goodness towards his people in bringing them out of Egypt by plagues and wonders, Ps 78:42-52. The history of the tribes is resumed at Ps 78:53, and continued to Ps 78:66, where we reach the time of the removal of the ark to Zion and the transference of the leadership of Israel from Ephraim to Judah, which is rehearsed in song from Ps 78:67-72.

EXPOSITION

Ver. 1. Give ear, O my people, to my law. The inspired bard calls on his countrymen to give heed to his patriotic teaching. We naturally expect God's chosen nation to be first in hearkening to his voice. When God gives his truth a tongue, and sends forth his messengers trained to declare his word with power, it is the least we can do to give them our ears and the earnest obedience of our hearts. Shall God speak, and his children refuse to hear? His teaching has the force of law, let us yield both ear and heart to it.

Incline your ears to the words of my mouth. Give earnest attention, bow your stiff necks, lean forward to catch every syllable. We are at this day, as readers of the sacred records, bound to study them deeply, exploring their meaning, and labouring to practice their teaching. As the officer of an army commences his drill by calling for "Attention, "even so every trained soldier of Christ is called upon to give ear to his words. Men lend their ears to music, how much more then should they listen to the harmonies of the gospel; they sit enthralled in the presence of an orator, how much rather should they yield to the eloquence of heaven.

EXPLANATORY NOTES AND QUAINT SAYINGS

Whole Psalm. This Psalm appears to have been occasioned by the removal of the sanctuary from Shiloh in the tribe of Ephraim to Judah, and the coincident transfer of preeminence in Israel from the former to the latter tribe, as clearly evinced by David's settlement as the head of the church and nation. Though this was the execution of God's purpose, the writer here shows that it also proceeded from the divine judgment on Ephraim, under whose leadership the people had manifested the same sinful and rebellious character which had distinguished their ancestors in Egypt. B. M. Smith, in "The Critical and Explanatory Pocket Bible."

Ver. 1. Give ear, O my people, to my law: incline your ears. Inclining the ears does not denote any ordinary sort of hearing, but such as a disciple renders to the words of his master, with submission and reverence of mind, silent and earnest, that whatever is enunciated for the purpose of instruction may be heard and properly understood, and nothing be allowed to escape. He is a hearer of a different stamp, who hears carelessly, not for the purpose of learning or imitation, but to criticise, to make merry, to indulge animosity, or to kill time. Musculus.

Ver. 1. Incline your ears. Lay them close to my lips, that no parcel of this sacred language fall to the ground by your default. John Trapp.

Ver. 1. To the words of my mouth. Was it not sufficient for the parallelism to say, To my words? Obviously. Why then is there any notice taken of the mouth? Because those who can prescribe laws to their subjects are also those who scorn to address them with their mouth. Such is the custom of kings, princes, pontiffs, both Roman and others. For the higher every one rises in dignity, the less he considers it becoming to him to speak to the people, to teach and instruct them by word of mouth. They think they owe nothing to the people, but are altogether taken up with this, that they may be looked up to as princes, and so retain a certain secular majesty of command. But, with one's own mouth to teach the ignorant, is a singular proof of love and paternal affection, such as becomes the preceptor, pastor and teacher. This Christ most constantly employed, because he was touched with paternal affection towards the lost sheep, and came as a shepherd to seek them. The manner of earthly princes he therefore rejected, and clothed himself with that paternal custom which becomes the shepherd and teacher, going about and opening his mouth in order to give instruction. See Matthew 5. Rightly, therefore, was the prophet not content with saying, Give ear, O my people, to my law: he adds, Incline your ears to the words of my mouth. Thus he indicates that he was about to address and instruct them with paternal affection. Musculus.

HINTS TO THE VILLAGE PREACHER

Ver. 1. The duty of attending to God's word. Modes of neglecting the duty; ways of fulfilment; reasons for obedience; evils of inattention.

WORKS USEFUL IN CONNECTION WITH PSALM SEVENTY-EIGHT

Valuable information upon THE PLAGUES OF EGYPT will be found in the following works: --

"Observations upon the Plagues inflicted upon the Egyptians: in which is shewn the peculiarity of those Judgments, and their correspondence with the Rites and Idolatry of that People... By JACOB BRYANT. 1794."

"Israel in Egypt; or the Books of Genesis and Exodus illustrated by existing Monuments. By WILLIAM OSBURN. 1856."

UPON ISRAEL IN THE WILDERNESS

"The wanderings of the Children of Israel. By the late Rev. GEORGE WAGNER, 1862."

"The Church in the Wilderness." By WILLIAM SEATON. In two vols.

Psalms 78:2 (PSALMS)

EXPOSITION

Ver. 2. I will open my mouth in a parable. Analogies are not only to be imagined, but are intended by God to be traced between the story of Israel and the lives of believers. Israel was ordained to be a type; the tribes and their marchings are living allegories traced by the hand of an all wise providence. Unspiritual persons may sneer about fancies and mysticisms, but Paul spake well when he said "which things are an allegory, "and Asaph in the present case spake to the point when he called his narrative "a parable." That such was his meaning is clear from the quotation, "All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world." Mt 13:34-35.

I will utter dark sayings of old; --enigmas of antiquity, riddles of yore. The mind of the poet prophet was so full of ancient lore that he poured it forth in a copious stream of song, while beneath the gushing flood lay pearls and gems of spiritual truth, capable of enriching those who could dive into the depths and bring them up. The letter of this song is precious, but the inner sense is beyond all price. Whereas the first verse called for attention, the second justifies the demand by hinting that the outer sense conceals an inner and hidden meaning, which only the thoughtful will be able to perceive.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 2. Parable. Dark sayings. lvm, an authoritative weighty speech or saying. The Hebrew term very nearly answers to the Greek, kuriai doxai, i.e., authoritative sentences or maxims, or weighty sayings, expressing or implying a comparison, as such sayings frequently do. hdyx an enigma, a parable, which penetrates the mind, and when understood makes a deep impression of what is intended or represented by it. Here twdyx seems to refer to the historical facts mentioned in the subsequent part of the Psalm, considered as enigmas of spiritual concern. John Parkhurst.

Ver. 2. Parable. Parables are the speeches of wise men, yea, they are the extracts and spirits of wisdom. The Hebrew word signifies to rule, or have authority, because such speeches come upon us with authority, and subdue our reason by the weight of theirs. Joseph Caryl.

Ver. 2. I will utter. The metaphor in this word is taken from a fountain which pours forth water abundantly. For ebg properly means to gush forth, or bubble up. The heart of teachers in the Church ought to be full, and ready to pour forth those streams by which the Church is watered. Their spring ought not to become exhausted, and fail in the summer. Mollerus.

HINTS TO THE VILLAGE PREACHER

Ver. 2. (first clause). Preach on the "Parable of the Prodigal Nation, "as given in the whole Psalm. C. A. Davies, of Chesterfield.

Ver. 2-3.

I. Truths are none the worse for being old: sayings of

old. "Old wood, "says Lord Bacon, "is best to burn;

old books are best to read; and old friends are best

to trust."

II. Truths are none the worse for being concealed under

metaphors: I will open, etc., in a parable;

dark sayings.

III. Truths are none the worse for being often repeated.

Psalms 78:3 (PSALMS)

EXPOSITION

Ver. 3. Which we have heard and known, and our fathers have told us. Tradition was of the utmost service to the people of God in the olden time, before the more sure word of prophecy had become complete and generally accessible. The receipt of truth from the lips of others laid the instructed believer under solemn obligation to pass on the truth to the next generation. Truth, endeared to us by its fond associations with godly parents and venerable friends, deserves of us our best exertions to preserve and propagate it. Our fathers told us, we hear them, and we know personally what they taught; it remains for us in our turn to hand it on. Blessed be God we have now the less mutable testimony of written revelation, but this by no means lessens our obligation to instruct our children in divine truth by word of mouth: rather, with such a gracious help, we ought to teach them far more fully the things of God. Dr. Doddridge owed much to the Dutch tiles and his mother's explanations of the Bible narratives. The more of parental teaching the better; ministers and Sabbath school teachers were never meant to be substitutes for mother's tears and father's prayers.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 3. Which we have heard and known. We have heard the law and known the facts. Adam Clarke.

Ver. 3. Fathers. Those are worthy of the name of fathers in the church, in relation to posterity, who transmit to posterity the truth of God contained in Scripture, such as here is set down in this Psalm: and this is the only infallible sort of tradition, which delivereth to posterity what God delivered to the prophets or their predecessors by Scripture, such as is the doctrine delivered in this Psalm. David Dickson.

HINTS TO THE VILLAGE PREACHER

Ver. 2-3.

I. Truths are none the worse for being old: sayings of

old. "Old wood, "says Lord Bacon, "is best to burn;

old books are best to read; and old friends are best

to trust."

II. Truths are none the worse for being concealed under

metaphors: I will open, etc., in a parable;

dark sayings.

III. Truths are none the worse for being often repeated.

Ver. 3. The connection between what we have "heard, "and what we have personally "known" in religion.

Psalms 78:4 (PSALMS)

EXPOSITION

Ver. 4. We will not hide them from their children. Our negligent silence shall not deprive our own and our father's offspring of the precious truth of God, it would be shameful indeed if we did so.

Shewing to the generation to come the praises of the Lord. We will look forward to future generations, and endeavour to provide for their godly education. It is the duty of the church of God to maintain, in fullest vigour, every agency intended for the religious education of the young; to them we must look for the church of the future, and as we sow towards them so shall we reap. Children are to be taught to magnify the Lord; they ought to be well informed as to his wonderful doings in ages past, and should be made to know

his strength and his wonderful works that he hath done. The best education is education in the best things. The first lesson for a child should be concerning his mother's God. Teach him what you will, if he learn not the fear of the Lord, he will perish for lack of knowledge. Grammar is poor food for the soul if it be not flavoured with grace. Every satchel should have a Bible in it. The world may teach secular knowledge alone, it is all she has a heart to know, but the church must not deal so with her offspring; she should look well to every Timothy, and see to it that from a child he knows the Holy Scriptures. Around the fireside fathers should repeat not only the Bible records, but the deeds of the martyrs and reformers, and moreover the dealings of the Lord with themselves both in providence and grace. We dare not follow the vain and vicious traditions of the apostate church of Rome, neither would we compare the fallible record of the best human memories with the infallible written word, yet would we fain see oral tradition practised by every Christian in his family, and children taught cheerfully by word of mouth by their own mothers and fathers, as well as by the printed pages of what they too often regard as dull, dry task books. What happy hours and pleasant evenings have children had at their parents knees as they have listened to some "sweet story of old." Reader, if you have children, mind you do not fail in this duty.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 4. We will not hide from their children, etc. Thou must not only praise God thyself, but endeavour to transmit the memorial of his goodness to posterity. Children are their parent's heirs; it were unnatural for a father, before he dies, to bury up his treasure in the earth where his children should not find or enjoy it; now the mercies of God are not the least part of a good man's treasure, nor the least of his children's inheritance, being both helps to their faith, matter for their praise, and spurs to their obedience. "Our fathers have told us what works thou didst in their days, how thou didst drive out the heathen" etc., Ps 44:1-2; from this they ground their confidence, Ps 44:4, "Thou art my King, O God; command deliverances for Jacob, " and excite their thankfulness, Ps 44:8, "In God we boast all the day long, and praise thy name for ever." Indeed, as children are their parents heirs, so they become in justice liable to pay their parents' debts: now the great debt which the saint at death stands charged with, is that which he owes to God for his mercies, and, therefore, it is but reason he should tie his posterity to the payment thereof. Thus mayest thou be praising God in heaven and earth at the same time. William Gurnall.

Ver. 4-6. The cloth that is dyed in the wool will keep colour best. Disciples in youth will prove angels in age. Use and experience strengthen and confirm in any art or science. The longer thy child hath been brought up in Christ's school, the more able he will be to find out Satan's wiles and fallacies, and to avoid them. The longer he hath been at the trade the more skill and delight will he have in worshipping and enjoying the blessed God. The tree when it is old stands strongly against the wind, just as it was set when it was young.

The children of Merindal so answered one another in the matters of religion, before the persecuting Bishop of Cavailon, that a bystander said unto the bishop, I must needs confess I have often been at the disputations of the doctors in the Sorbonne, but I never learned so much as by these children. Seven children at one time suffered martyrdom with Symphrosia, a godly matron, their mother. Such a blessing doth often accompany religious breeding; therefore Julian the apostate, to hinder the growth and increase of Christianity, would not suffer children to be taught either human or divine learning.

Philip was glad that Alexander was born whilst Aristotle lived, that he might be instructed by Aristotle in philosophy. It is no mean mercy that thy children are born in the days of the gospel, and in a valley of vision, a land of light, where they may be instructed in Christianity. Oh, do not fail, therefore, to acquaint thy children with the nature of God, the natures and offices of Christ, their own natural sinfulness and misery, the way and means of their recovery, the end and errand for which they were sent into the world, the necessity of regeneration and a holy life, if ever they would escape eternal death! Alas! how is it possible they should ever arrive at heaven if they know not the way thither?

The inhabitants of Mitylene, sometime the lords of the seas, if any of their neighbours revolted, did inflict this punishment, -- they forbade them to instruct their children, esteeming this a sufficient revenge. --(Aelian.) Reader, if thou art careless of this duty, I would ask thee what wrong thy children have done thee that thou shouldest revenge thyself by denying them that which is their due. I mean pious instruction.

The Jewish rabbis speak of a very strict custom and method for the instruction of their children, according to their age and capacity. At five years old they were filii legis, sons of the law, to read it. At thirteen they were filli praecepti, sons of the precept, to understand the law. At fifteen they were Talmudistae, and went to deeper points of the law, even to Talmudic doubts. As thy children grow up, so do thou go on to instruct them in God's will. They are "born like the wild ass's colt, "Job 11:12 --that is, unruly, foolish, and ignorant. We often call a fool an ass, but here it is a "wild ass's colt, "which is most rude, unruly, and foolish. How, then, shall thy ignorant children come to know God or themselves without instruction?

Thy duty is to acquaint thy children with the works of God. Teach them his doings as well as his sayings. "Take heed to thyself, lest thou forget the things which thine eyes have seen: but teach them thy sons, and thy sons' sons, "De 4:9. God's wonders should be had in everlasting remembrance. "He hath made his wonderful works to be remembered, "Ps 109:4. Now, one special way to do this is by writing them in our children's memories, hereby they are transmitted to posterity. This was the godly practice of the patriarchs, to instruct their children concerning the creation of the world, transgression of man, destruction of the old world, God's providence, the Messiah to be revealed, and the like. The parents' mouths were large books, in which their children did read the noble acts of the Lord. The precept is here urged (Ps 78:2-7) upon a double ground, partly for God's praise, in the perpetuity of his worthy deeds: his words are of great weight, and therefore, as curious pictures or precious jewels, must in memory of him be bequeathed from father to son whilst the world continueth. If they are written on paper or parchment they may perish (and is it not a thousand pities that such excellent records should be lost?); but if they be written by fathers successfully on their children's hearts, no time shall blot or wear them out, Ex 12:26-27. Therefore, as the rabbis observe, the night before the passover the Jews (to keep God's mercies in memory to his honour) were wont to confer with their children on this wise. The child said, Why is it called the passover? The father said, Because the angel passed over us when it slew the Egyptians, and destroyed us not. The child said, Why do we eat unleavened bread? The father answered, Because we were forced to hasten out of Egypt. The child said, Why do we eat bitter herbs? The father answered, To mind us of our afflictions in Egypt.

But the duty is also urged, partly for their own profit, Ps 78:7, That they might set their hope in God, etc. Acquaintance with God's favour will encourage their faith; knowledge of his power will help them to believe his promise. Reader, obedience to this precept may tend much to thy own and thy children's profit. By teaching thy children God's actions, thou wilt fix them the faster, and they will make the greater impression, upon thy own spirit. A frequent mention of things is the best art of memory: what the mouth preacheth often the mind will ponder much. Besides, it may work for thy children's weal; the more they be acquainted with the goodness, wisdom, power, and faithfulness of God which appear in his works, the more they will fear, love, and trust him. George Swinnock.

HINTS TO THE VILLAGE PREACHER

Ver. 4. A good resolution, and a blessed result. C. D.

Ver. 4.

I. What is to be made known? The praises of the Lord;

his strength and his wonderful works.

II. To whom are they to be made known? To the

generations to come.

III. By whom? Parents--one generation to another.

IV. How made known?

Psalms 78:5 (PSALMS)

EXPOSITION

Ver. 5. For he established a testimony in Jacob. The favoured nation existed for the very purpose of maintaining God's truth in the midst of surrounding idolatry. Theirs were the oracles, they were the conservators and guardians of the truth.

And appointed a law in Israel, which he commanded our fathers, that they should make them known to their children. The testimony for the true God was to be transmitted from generation to generation by the careful instruction of succeeding families. We have the command for this oral transmission very frequently given in the Pentateuch, and it may suffice to quote one instance from De 6:7: "And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up." Reader, if you are a parent, have you conscientiously discharged this duty?

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 4-6. See Psalms on "Ps 78:4" for further information.

Ver. 5. He established a testimony in Jacob, etc. The meaning is, that God ordered a law, and commanded that the fathers should each one tell his children those things which he had learned from his parents. In this verse therefore we understand by testimony and law, that particular law which is written in De 4:9 in these words: "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy son's sons." Simon de Muis.

Ver. 5. By the testimony and law are meant the whole contents of the Pentateuch, the direct commandments contained in it, and the deeds of the Lord, which are to be considered as indirect commandments: for all the deeds of God contain a kernel of instruction, of duty, and of warning; "I have done this for thee, what dost thou for me?" E. W. Hengstenberg.

Ver. 5. To their children. He who learns the law in his youth, resembles him that writes easily on new and pliable parchment; but he who begins to learn it in his old age, is like a man that tries to write on old and shrivelled parchment. John Van den Driesche, (Drusius.) 1550-1616.

Ver. 5-6. Five generations appear to be mentioned:

HINTS TO THE VILLAGE PREACHER

Ver. 5. Scriptural tradition, or the heirloom of the gospel.

Ver. 5-8. Family religion.

I. The fathers' knowledge the children's heritage--

Ps 78:5-6.

II. The fathers' fall the children's preservation--

Ps 78:7-8.

Ver. 5-8.

I. Truth once started can never be arrested--Ps 78:5-6.

II. Truth received binds the soul to God--Ps 78:7.

III. Truth rejected lights up beacons for others--

Ps 78:8.

Psalms 78:6 (PSALMS)

EXPOSITION

Ver. 6. That the generation to come might know them, even the children which should be born. As far on as our brief life allows us to arrange, we must industriously provide for the godly nurture of youth. The narratives, commands, and doctrines of the word of God are not worn out; they are calculated to exert an influence as long as our race shall exist.

Who should arise and declare them to their children. The one object aimed at is transmission; the testimony is only given that it may be passed on to succeeding generations.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 4-6. See Psalms on "Ps 78:4" for further information.

Ver. 5-6. Five generations appear to be mentioned:

Ver. 6. Children should earnestly hearken to the instruction of their parents that they themselves may afterwards be able to tell the same to their sons, and so a golden chain be formed, wherewith being bound together, the whole family may seek the skies. Whilst the father draws the son, the son the grandson, the grandson his children to Christ, as the magnet of them all, that they all may be made one. Thomas Le Blanc.

HINTS TO THE VILLAGE PREACHER

Ver. 5-8. Family religion.

I. The fathers' knowledge the children's heritage--

Ps 78:5-6.

II. The fathers' fall the children's preservation--

Ps 78:7-8.

Ver. 5-8.

I. Truth once started can never be arrested--Ps 78:5-6.

II. Truth received binds the soul to God--Ps 78:7.

III. Truth rejected lights up beacons for others--

Ps 78:8.

Ver. 6. Care for the rising generation and for future posterity.

Psalms 78:7 (PSALMS)

EXPOSITION

Ver. 7. That they might set their hope in God. Faith cometh by hearing. Those who know the name of the Lord will set their hope in him, and that they may be led to do so is the main end of all spiritual teaching.

And not forget the works of God. Grace cures bad memories; those who soon forget the merciful works of the Lord have need of teaching; they require to learn the divine art of holy memory.

But keep his commandments. Those who forget God's works are sure to fail in their own. He who does not keep God's love in memory is not likely to remember his law. The design of teaching is practical; holiness towards God is the end we aim at, and not the filling of the head with speculative notions.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 7. Set their hope in God. Their hope was to be set not in the law which punishes, but in grace freely given which redeems; therefore is it added and not forget the works of God. Johannes De Turrecremata. 1476.

HINTS TO THE VILLAGE PREACHER

Ver. 5-8. Family religion.

I. The fathers' knowledge the children's heritage--

Ps 78:5-6.

II. The fathers' fall the children's preservation--

Ps 78:7-8.

Ver. 5-8.

I. Truth once started can never be arrested--

Ps 78:5-6.

II. Truth received binds the soul to God--Ps 78:7.

III. Truth rejected lights up beacons for others--

Ps 78:8.

Ver. 7. Practical philosophy.

I. Fix your hope wisely.

II. Store the memory richly.

III. So shall you guide the actions obediently.

Ver. 7-8. On the deceitfulness of the heart, in disregarding providential dispensations in general. John Jamieson's "Sermons on the Heart, "I. 430.

Psalms 78:8 (PSALMS)

EXPOSITION

Ver. 8. And might not be as their fathers, a stubborn and rebellious generation. There was room for improvement. Fathers stubborn in their own way, and rebellious against God's way, are sorry examples for their children; and it is earnestly desired that better instruction may bring forth a better race. It is common in some regions for men to count their family custom as the very best rule; but disobedience is not to be excused because it is hereditary. The leprosy was none the less loathsome because it had been long in the family. If our fathers were rebellious we must be better than they were, or else we shall perish as they did.

A generation that set not their heart aright. They had no decision for righteousness and truth. In them there was no preparedness, or willingness of heart, to entertain the Saviour; neither judgments, nor mercies could bind their affections to their God; they were fickle as the winds, and changeful as the waves.

And whose spirit was not steadfast with God. The tribes in the wilderness were constant only in their inconstancy; there was no depending upon them. It was, indeed, needful that their descendants should be warned, so that they might not blindly imitate them. How blessed it would be if each age improved upon its predecessor; but, alas! it is to be feared that decline is more general than progress, and too often the heirs of true saints are far more rebellious than even their fathers were in their unregeneracy. May the reading of this patriotic and divine song move many to labour after the elevation of themselves and their posterity.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 8. And might not be as their fathers. The warning is taken from an example at home. He does not say, That they might not be as the nations, which know not God: but, That they might not be as their fathers. Domestic examples of vice are much more pernicious than foreign ones. Hence one says: Sic natura jubet, velocius et citius nos corrumpunt vitiorum exempla domestica. Let us learn from this place, that it is not safe in all things to cleave to the footsteps of our fathers. He speaks of those fathers who perished in the wilderness: of whom, see Numbers 14; Deuteronomy 1, and Ps 68:6. Musculus.

Ver. 8. As their fathers, a stubborn and rebellious generation. Forasmuch as this bad emulation of their ancestors is with difficulty plucked from the minds of men, because of our innate reverence for our fathers, the prophet heaps up words in the description of the crimes of their fathers. He says they were hrm rwd, that is, a generation detracting from the authority of God, and continually breaking the bonds of the law, and in their petulance shaking off the yoke, as a violent and refractory horse, or an untamed bullock, enduring not the rein, or refusing to yield its neck to the yoke, but constantly drawing back and rejecting the bridle. Mollerus.

Ver. 8-9. Look carefully to the ground of thy active obedience, that it be sound and sincere. The same right principles whereby the sincere soul acts for Christ, will carry him to suffer for Christ, when a call from God comes with such an errand. "The children of Ephraim, being armed, and carrying bows, turned back in the day of battle." Why? what is the matter? so well armed, and yet so cowardly? This seems strange: read the preceding verse and you will cease wondering; they are called there, A generation that set not their heart aright, and whose spirit was not steadfast with God. Let the armour be what it will, yea, if soldiers were in a castle, whose foundations were rock, and walls brass; yet if their hearts be not right to their prince, an easy storm will drive them from the walls, and a little scare open their gate, which hath not this bolt of sincerity on it to hold it fast. In our late wars we have seen that the honest hearts within thin and weak works have held the town, when no walls could defend treachery from betraying trust. William Gurnall.

HINTS TO THE VILLAGE PREACHER

Ver. 5-8. Family religion.

I. The fathers' knowledge the children's heritage--

Ps 78:5-6.

II. The fathers' fall the children's preservation--

Ps 78:7-8.

Ver. 5-8.

I. Truth once started can never be arrested--

Ps 78:5-6.

II. Truth received binds the soul to God--Ps 78:7.

III. Truth rejected lights up beacons for others--

Ps 78:8.

Ver. 7-8. On the deceitfulness of the heart, in disregarding providential dispensations in general. John Jamieson's "Sermons on the Heart, "I. 430.

Ver. 8. Stubbornness not steadfastness, or the difference between a natural vice and a gracious quality.

Ver. 8. The false heart (middle clause), with its left hand, "Stubbornness in the wrong" (first clause), and its right hand, "Fickleness in the right" (last clause). C. D.

Psalms 78:9 (PSALMS)

EXPOSITION

Ver. 9. The children of Ephraim, being armed, and carrying bows, turned back in the day of battle. Well equipped and furnished with the best weapons of the times, the leading tribe failed in faith and courage and retreated before the foe. There were several particular instances of this, but probably the psalmist refers to the general failure of Ephraim to lead the tribes to the conquest of Canaan. How often have we also, although supplied with every gracious weapon, failed to wage successful war against our sins, we have marched onward gallantly enough till the testing hour has come, and then "in the day of battle "we have proved false to good resolutions and holy obligations. How altogether vain is unregenerate man! Array him in the best that nature and grace can supply, he still remains a helpless coward in the holy war, so long as he lacks a loyal faith in his God.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 8-9. See Psalms on "Ps 78:8" for further information.

Ver. 9. The children of Ephraim, being armed, etc. "When ye had girded on every man is weapons of war, ye were ready to go up into the hill. And the Lord said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies. So I spake unto you; and ye would not hear, but rebelled against the commandment of the Lord, and went presumptuously up into the hill. And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah." De 1:41-44.

Ver. 9. Many person suppose the passage to refer to the event recorded in 1Ch 7:21-22, where are mentioned the sons of Ephraim, "whom the men of Gath that were born in the land slew, because they came down to take away their cattle. And Ephraim their father mourned many days, and his brethren came to comfort him." The manner of the relation shows that the slaughter must have been great; and this flight and defeat, and their not acknowledging their dependence upon God, it is supposed the psalmist has in view in this place. But the objection to this interpretation is, that the event referred to in the book of Chronicles, evidently occurred at a time anterior to that of the Israelitish exodus from Egypt; whilst Ps 78:11 speaks of these same Ephraimites being forgetful of God's doings and wonderful works which he did at the time of their exit from Egypt. It is, therefore, more probable that Myrka ygk may designate the Israelitish people generally, which Mendelssohn thinks to be the case. He observes that "the meaning of the noun Ephraim was that of a general term for Israel before the reigning of the house of David, because that Joshua the son of Nun, the first judge, was of this tribe; also because the territory assigned to this tribe was in the region of Shiloh: and it is possible that because of the reputation of this tribe in those days, all those who were in high esteem were also called Ephraimites." He might have added another and stronger reason than any of the preceding for this application of the term to Israel, and it is, that Jeroboam, who may be regarded as the founder of the Israelitish monarchy, is said, in 1Ki 11:26, to have been a descendant of Ephraim. The war alluded to may have been one of those which were waged between the ten tribes and the people of Judah. George Phillips.

HINTS TO THE VILLAGE PREACHER

Ver. 9. Who were they? What had they? What did they? When did they do it?

Ver. 9,67. The backsliding of prominent believers.

I. The Lord's soldiers: who they were; belonging to

God's chosen people; were distinguished by grace.

Ge 48:17-20. Strong by God's blessing.

De 33:17. Honourable place among their brethren.

Favoured with the tabernacle at Shiloh--Ps 78:60.

II. Their equipment: armour defensive and offensive; like

that of others who triumphed.

III. Their behaviour in battle: to turn back was

traitorous, cowardly, dangerous, disastrous,

dishonourable.

IV. Their punishment--Ps 78:57. Deprived of

their special honour. Re 3:11. C. D.

Psalms 78:10 (PSALMS)

EXPOSITION

Ver. 10. They kept not the covenant of God. Vows and promises were broken, idols were set up, and the living God was forsaken. They were brought out of Egypt in order to be a people separated unto the Lord, but they fell into the sins of other nations, and did not maintain a pure testimony for the one only true God.

And refused to walk in his law. They gave way to fornication, and idolatry, and other violations of the decalogue, and were often in a state of rebellion against the benign theocracy under which they lived. They had pledged themselves at Sinai to keep the law, and then they wilfully disobeyed it, and so became covenant breakers.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 10. Walk in his law. Note, we must walk in the law of God, this is that narrow and sacred way which Christ traces before us. At Athens there was iera odov, the sacred way, by which, as Harpocratio relates, the priests of the mysteries travelled to Elusin. At Rome also there was a way which was called Via Sacra. To us also there is a way to the skies, consecrated by the footsteps of the saints. It behooves us therefore not to loiter, but to be ever on the march. Thomas Le Blanc.

HINTS TO THE VILLAGE PREACHER

Ver. 10-11. The gradations of sin: neglecting, rejecting, forgetting God. C. D.

Psalms 78:11 (PSALMS)

EXPOSITION

Ver. 11. And forgat his works, and his wonders that he had shewed them. Had they remembered them they would have been filled with gratitude and inspired with holy awe: but the memory of God's mercies to them was as soon effaced as if written upon water. Scarcely could one generation retain the sense of the divine presence in miraculous power, the succeeding race needed a renewal of the extraordinary manifestations, and even then was not satisfied without many displays thereof. Ere we condemn them, let us repent of our own wicked forgetfulness, and confess the many occasions upon which we also have been unmindful of past favours.

EXPLANATORY NOTES AND QUAINT SAYINGS

None.

HINTS TO THE VILLAGE PREACHER

Ver. 10-11. The gradations of sin: neglecting, rejecting, forgetting God. C. D.

Psalms 78:12 (PSALMS)

EXPOSITION

Ver. 12. Egypt, here called the field of Zoan, was the scene of marvellous things which were done in open day in the sight of Israel. These were extraordinary, upon a vast scale, astounding, indisputable, and such as ought to have rendered it impossible for an Israelite to be disloyal to Jehovah, Israel's God.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 12. Zoan. The name of a city in Egypt (Nu 13:22), though it be not set down in the story in Exodus, is twice specified by the writer of this psalm, here, and Ps 78:43, as the scene wherein the wondrous works were wrought on Pharaoh by Moses; either because really the first and principal of the miracles were shewed Pharaoh there, this city being the seat of the king, and a most ancient city, as appears by the expression used of Hebron, in Nu 13:22, where to set out the antiquity of that city, where Abraham, the tenth from Noah dwelt, it is said, that "it was built seven years before Zoan in Egypt; "or perhaps only in poetical style, as "the field" or country of Zoan, is all one with the "land of Egypt" foregoing. Thus, in other prophetic writings, when judgments are threatened, instead of "Egypt" sometimes we find "Zoan" alone, Isa 19:11, where the "princes of Zoan" are all one with the counsellors of Pharaoh; sometimes "the princes of Zoan, "with the addition of some other city, as Isa 19:13, "the princes of Zoan, the princes of Noph, "i.e., again, the counsellors of that kingdom, which as it follows, "have seduced Egypt, "--brought the whole nation to ruin. So Isa 30:4, where they sent to Egypt for relief, it is said, their "princes were at Zoan, their ambassadors at Hanes." Henry Hammond.

Ver. 12. In the field of Zoan. We see in this passage that it was not without reason that God most powerfully displayed his wondrous works, his virtue and his glory in the more famous cities: not that he despised the humbler and obscure, but that he might more conveniently in this way scatter abroad the knowledge and renown of his name. For this cause he desired Moses to perform his miracles in the royal city, and in its field; for the same reason he afterwards fixed his dwelling place in the most famous city of Canaan, in which he decreed also that Christ his Son should be crucified and the foundation of his heavenly kingdom laid. Musculus.

HINTS TO THE VILLAGE PREACHER

Ver. 12-16. God revealed in his deeds. The wonder working God --Ps 78:12-16. The avenging God--Ps 78:12. The interposing God--Ps 78:13. The guiding God--Ps 78:14. The Father God--Ps 78:14-16. C. D.

Ver. 12-17. Obstinacy of unbelief. It makes head against God's majesty--Ps 78:17; his gracious providence--Ps 78:14-16; his interposing care--Ps 78:13; his avenging justice-- Ps 78:12; his distinguishing grace--Ps 78:12-16. C. D.

Ver. 12-17. Prodigies cannot convert the soul. Lu 16:31. C. D.

Psalms 78:13 (PSALMS)

EXPOSITION

Ver. 13. He divided the sea, and caused them to pass through. A double wonder, for when the waters were divided the bottom of the sea would naturally be in a very unfit state for the passage of so vast a host as that of Israel; it would in fact have been impassable, had not the Lord made the road for his people. Who else has ever led a nation through a sea? Yet the Lord has done this full often for his saints in providential deliverances, making a highway for them where nothing short of an almighty arm could have done so.

And he made the waters to stand as an heap. He forbade a drop to fall upon his chosen, they felt no spray from the crystal walls on either hand. Fire will descend and water stand upright at the bidding of the Lord of all. The nature of creatures is not their own intrinsically, but is retained or altered at the will of him who first created them. The Lord can cause those evils which threaten to overwhelm us to suspend their ordinary actions, and become innocuous to us.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 13. He made the waters to stand as an heap. The original word imports, those great heaps which are made use of as dykes or banks to restrain the waters. But the Jews have not only understood these expressions literally, but have likewise taken upon them to add particular circumstances, as if the history had been so concise, that it wanted to be supplied therewith. They say, that the sea had formed, as it were, twelve roads or causeways, according to the number of the tribes of the Israelites. James Saurin.

Ver. 13. He made the waters to stand as an heap. God did not wish altogether to take the sea from the gaze of the Hebrews, but to interrupt and divide it, that like a wall it might stand firm on either side of the way. This was done, first, that the miracle might be evident, for in that sea there is no tidal rise or fall of the waters. Secondly, that the people might have greater joy at the sight of so great a miracle. Thirdly, that in their whole passage they might depend more upon the providence of God, who, in a single moment, could allow the sea to return to its bed and drown all of them. It is God's will than we should flee to him the more ardently as the aspect of present danger. Fourthly and lastly, that the people might pass over the more rapidly, since they knew not how long God wished the miracle to last. Thomas Le Blanc.

HINTS TO THE VILLAGE PREACHER

Ver. 12-16. God revealed in his deeds. The wonder working God --Ps 78:12-16. The avenging God--Ps 78:12. The interposing God--Ps 78:13. The guiding God--Ps 78:14. The Father God--Ps 78:14-16. C. D.

Ver. 12-17. Obstinacy of unbelief. It makes head against God's majesty--Ps 78:17; his gracious providence--Ps 78:14-16; his interposing care--Ps 78:13; his avenging justice-- Ps 78:12; his distinguishing grace--Ps 78:12-16. C. D.

Ver. 12-17. Prodigies cannot convert the soul. Lu 16:31. C. D.

Psalms 78:14 (PSALMS)

EXPOSITION

Ver. 14. In the daytime also he led them with a cloud. HE did it all. He alone. He brought them into the wilderness, and he led them through it; it is not the Lord's manner to begin a work, and then cease from it while it is incomplete. The cloud both led and shadowed the tribes. It was by day a vast sun screen, rendering the fierce heat of the sun and the glare of the desert sand bearable.

And all the night with a light of fire. So constant was the care of the Great Shepherd that all night and every night the token of his presence was with his people. That cloud which was a shade by day was as a sun by night. Even thus the grace which cools and calms our joys, soothes and solaces our sorrows. What a mercy to have a light of fire with us amid the lonely horrors of the wilderness of affliction. Our God has been all this to us, and shall we prove unfaithful to him? We have felt him to be both shade and light, according as our changing circumstances have required.

"He hath been our joy in woe,

Cheered our heart when it was low,

And, with warnings softly sad,

Calmed our heart when it was glad."

May this frequently renewed experience knit our hearts to him in firmest bonds.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 14. That there was a mystery in this pillar of cloud and fire is clear from Isa 4:5-6, for there never was a literal cloud and fire upon Mount Zion. This fiery pillar did cease when they were entered into Canaan; Isaiah therefore intends a spiritual thing under those expressions. So it is represented by the Apostle as representing a gospel mystery: 1Co 10:2. It signified and shadowed forth, 1. Something of Christ himself; 2. The benefits of Christ; 3. The ordinances of Christ.

Samuel Mather.

Ver. 14. All the night. We need not dwell long upon the thought of what this all was to the Israelites. In night marchings, and night restings, it was very precious; whether they were in motion or at rest, it was alike needed, alike good. This light of fire, unless continuous, would have been of comparatively little worth. Were it suddenly extinguished as they marched, all Israel would have been plunged into confusion and dismay; the quenching of the light would have changed into a disordered rabble, the marshalled host. Philip Bennett Power, in "Breviates: or Short Texts and Their Teachings."

HINTS TO THE VILLAGE PREACHER

Ver. 12-16. God revealed in his deeds. The wonder working God --Ps 78:12-16. The avenging God--Ps 78:12. The interposing God--Ps 78:13. The guiding God--Ps 78:14. The Father God --Ps 78:14-16. C. D.

Ver. 12-17. Obstinacy of unbelief. It makes head against God's majesty--Ps 78:17; his gracious providence--Ps 78:14-16; his interposing care--Ps 78:13; his avenging justice-- Ps 78:12; his distinguishing grace--Ps 78:12-16. C. D.

Ver. 12-17. Prodigies cannot convert the soul. Lu 16:31. C. D.

Ver. 14. The adaptations of God: a beautiful theme. C. D.

Ver. 14.

I. Direction.

II. Protection.

III. Refreshment. R. P. Buddicom.

Ver. 14. The Lord guides his people by being,

I. Their shade in prosperity, cooling and calming.

II. Their light in adversity, cheering and warming.

Psalms 78:15 (PSALMS)

EXPOSITION

Ver. 15. He clave the rocks in the wilderness. Moses was the instrument, but the Lord did it all. Twice he made the flint a gushing rill. What can he not do?

And gave them drink as out of the great depths, --as though it gushed from earth's innermost reservoirs. The streams were so fresh, so copious, so constant, that they seemed to well up from the earth's primeval fountains, and to leap at once from "the deep which coucheth beneath." Here was a divine supply for Israel's urgent need, and such an one as ought to have held them for ever in unwavering fidelity to their wonder working God.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 15. The rocks. They were typical of Christ, 1Co 10:4; who is frequently compared to one for height, strength, and duration, shade, shelter, and protection; and is called the "Rock of Israel, " the "Rock of offence to both houses of Israel, "the "Rock of salvation, "the "Rock of refuge, "the "Rock of strength, "the "Rock that is higher than, "the saints, and on which the church is built, and who is "the shadow of a great rock in a weary land." John Gill.

Ver. 15. Gave them drink as out of the great depths. As if he had formed a lake or an ocean, furnishing an inexhaustible supply. Albert Barnes.

HINTS TO THE VILLAGE PREACHER

Ver. 12-16. God revealed in his deeds. The wonder working God --Ps 78:12-16. The avenging God--Ps 78:12. The interposing God--Ps 78:13. The guiding God--Ps 78:14. The Father God --Ps 78:14-16. C. D.

Ver. 12-17. Obstinacy of unbelief. It makes head against God's majesty--Ps 78:17; his gracious providence--Ps 78:14-16; his interposing care--Ps 78:13; his avenging justice-- Ps 78:12; his distinguishing grace--Ps 78:12-16. C. D.

Ver. 12-17. Prodigies cannot convert the soul. Lu 16:31. C. D.

Ver. 15-16. Divine supplies seasonable, plentiful, of the best, marvellous.

Psalms 78:16 (PSALMS)

EXPOSITION

Ver. 16. The supply of water was as plenteous in quantity as it was miraculous in origin. Torrents, not driblets came from the rocks. Streams followed the camp; the supply was not for an hour or a day. This was a marvel of goodness. If we contemplate the abounding of divine grace we shall be lost in admiration. Mighty rivers of love have flowed for us in the wilderness. Alas, great God! our return has not been commensurate therewith, but far otherwise.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 16. He brought streams also out of the rock, etc. "Where sin abounded, grace did much more abound." The second murmuring for water at Kadesh seems to have been a more aggravated act of rebellion than the former, and yet the water is given in greater abundance. Oh, the freeness of the sovereign grace of God! W. Wilson.

HINTS TO THE VILLAGE PREACHER

Ver. 12-16. God revealed in his deeds. The wonder working God --Ps 78:12-16. The avenging God--Ps 78:12. The interposing God--Ps 78:13. The guiding God--Ps 78:14. The Father God --Ps 78:14-16. C. D.

Ver. 12-17. Obstinacy of unbelief. It makes head against God's majesty--Ps 78:17; his gracious providence--Ps 78:14-16; his interposing care--Ps 78:13; his avenging justice--Ps 78:12; his distinguishing grace--Ps 78:12-16. C. D.

Ver. 12-17. Prodigies cannot convert the soul. Lu 16:31. C. D.

Ver. 15-16. Divine supplies seasonable, plentiful, of the best, marvellous.

Ver. 16. Streams from the Rock Christ Jesus.

I. Their source.

II. Their variety.

III. Their abundance. B. Davies, of Greenwich.

Psalms 78:17 (PSALMS)

EXPOSITION

Ver. 17. And they sinned yet more against him. Outdoing their former sins, going into greater deeps of evil: the more they had the more loudly they clamoured for more, and murmured because they had not every luxury that pampered appetites could desire. It was bad enough to mistrust their God for necessaries, but to revolt against him in a greedy rage for superfluities was far worse. Ever is it the nature of the disease of sin to proceed from bad to worse; men never weary of sinning, but rather increase their speed in the race of iniquity. In the case before us the goodness of God was abused into a reason for greater sin. Had not the Lord been so good they would not have been so bad. If he had wrought fewer miracles before, they would not have been so inexcusable in their unbelief, so wanton in their idolatry.

By provoking the most High in the wilderness. Although they were in a position of obvious dependence upon God for everything, being in a desert where the soil could yield them no support, yet they were graceless enough to provoke their benefactor. At one time they provoked his jealousy by their hankering after false gods, anon they excited his wrath by their challenges of his power, their slanders against his love, their rebellions against his will. He was all bounty of love, and they all superfluity of naughtiness. They were favoured above all nations, and yet none were more ill favoured. For them the heavens dropped manna, and they returned murmurs; the rocks gave them rivers, and they replied with floods of wickedness. Herein, as in a mirror, we see ourselves. Israel in the wilderness acted out, as in a drama, all the story of man's conduct towards his God.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 17. And they sinned yet more against him. He does not say that they sinned only, but that they sinned against God.

And they sinned yet more against him, namely, God. Against what God? Against him who had delivered them by great and unheard of wonders out of Egypt, who had led them as free men across the Red Sea with a dry foot, who had continued to lead and to protect them will pillars of cloud and fire by day and night, and had given them to drink abundantly of water drawn from the arid rock. Against this God they had added sin to sin. Simply to sin is human, and happens to the saints even after they have received grace: but to sin against God argues a singular degree of impiety. To sin against God is to injure and dishonour him in things immediately pertaining to himself. So they sinned against God, because after so many distinguished proofs and testimonies of his care made manifest to them, they continued to think and speak evil against him. All sins indeed, of whatever class they may be, are done against God, because they are opposed to his will; but those which are committed peculiarly against God, are certainly greater than others. Such are those wrought against his name, goodness, providence, power, truth, and worship, and against those things which specially concern him, whatever they may be. So we read of the sins of the sons of Eli, 1Sa 2:24-25: "It is no good report that I hear: ye make the Lord's people to transgress. If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall intreat for him?" Musculus.

Ver. 17. They sinned yet more. Their sin was not murmuring only, sinful as that is, but uncontrolled desire. And for what was that desire? It was for meat. They had grown so weary of the bread of heaven which God so mercifully provided; and they wanted something in addition--something, too, which was not absolutely necessary to their existence. When they murmured for water at Massah, they murmured for something needful. Their sin then was in murmuring, instead of praying. But here they lusted for something unnecessary, and this was an aggravation of their sin. And thus the psalmist, evidently comparing this sin with the murmuring at Massah, says, "They sinned yet more against him." George Wagner, in "The Wanderings of the Children of Israel."

HINTS TO THE VILLAGE PREACHER

Ver. 12-17. Obstinacy of unbelief. It makes head against God's majesty--Ps 78:17; his gracious providence--Ps 78:14-16; his interposing care--Ps 78:13; his avenging justice-- Ps 78:12; his distinguishing grace--Ps 78:12-16. C. D.

Ver. 12-17. Prodigies cannot convert the soul. Lu 16:31. C. D.

Ver. 17. Sin in its progress feeds upon divine mercies to aid its advance, as also every other surrounding circumstance.

Ver. 17-21.

I. They tempted God's patience; Ps 78:17.

II. They tempted God's wisdom; Ps 78:18.

III. They tempted God's power; Ps 78:19-20.

IV. They tempted God's wrath; Ps 78:21. E. G. Gange, of Bristol.

Psalms 78:18 (PSALMS)

EXPOSITION

Ver. 18. And they tempted God in their heart. He was not tempted, for he cannot be tempted by any, but they acted in a manner calculated to tempt him, and it always just to charge that upon men which is the obvious tendency of their conduct. Christ cannot die again, and yet many crucify him afresh, because such would be the legitimate result of their behaviour if its effects were not prevented by other forces. The sinners in the wilderness would have had the Lord change his wise proceedings to humour their whims, hence they are said to tempt him.

By asking meat for their lust. Would they have God become purveyor for their greediness? Was there nothing for it but that he must give them whatever their diseased appetites might crave? The sin began in their hearts, but it soon reached their tongues. What they at first silently wished for, they soon loudly demanded with menaces, insinuations, and upbraidings.

EXPLANATORY NOTES AND QUAINT SAYINGS

Ver. 18. They tempted God. We know that, although "God cannot be tempted with evil, "he may justly be said to be tempted, whensoever men, by being dissatisfied with his dealings, virtually ask that he will alter those dealings, and proceed in a way more congenial with their feelings. If you reflect a little, you can hardly fail to perceive, that in a very strict sense, this and the like may be said to be a tempting of God. Suppose a man to be discontented with the appointments of Providence; suppose him to murmur and repine at what the Almighty allots him to do or to bear: is he not to be charged with provoking God to change his purpose? and what is this if it be not "tempting" God--a striving to induce him to swerve from his plans, though every one of those plans has been settled by infinite wisdom? Or, again, if any one of us, notwithstanding multiplied proofs of the Divine lovingkindness, doubt or question whether God do indeed love him; of what is he guilty, if not of tempting the Lord, seeing that he solicits God to give additional evidence, as though there were deficiency, and challenges him to fresh demonstrations of what he has already abundantly displayed? This would be called tempting amongst men. If a child were to show by his actions that he doubted or disbelieved the affection of his parents, he would be considered as thereby striving to extort from them fresh proofs of that affection, though they had already done as much as either in justice or in wisdom they ought to have done; this would be a clear tempting of them, and that too in the ordinary sense of the term. In short, unbelief of every kind and degree may be said to be a tempting of God; for not to believe on the evidence which he has seen fit to give, is to tempt him to give more than he has already given--offering our possible assent, if proof were increased, as an inducement to him to go beyond what his wisdom has prescribed... You cannot distrust God, and not accuse him of a want either of power or of goodness; you cannot repine --no, not even in thought--without virtually telling him that his plans are not the best, nor his dispensations the wisest, which might have been appointed in respect of yourselves. So that your fear, or your despondency, or your anxiety in circumstances of perplexity, or of peril, is nothing less than a call upon God to depart from his fixed course, --a suspicion, or rather an assertion, that he might proceed in a manner more worthy of himself, and therefore a challenge to him to alter his dealings, if he would prove that he possesses the attributes which he claims. You may not intend thus to accuse, or provoke God, whenever you murmur; but your murmuring does all this, and cannot fail to do it. You cannot be dissatisfied, without virtually saying that God might order things better; you cannot say that he might order things better, without virtually demanding that he change his course of acting, and give other proofs of his infinite perfections. And thus you tempt him, tempt him even as did the Israelites in the wilderness. Henry Melvill.

Ver. 18. Asking meat for their lusts. God had given them meat for their hunger in the manna, wholesome, pleasant food, and in abundance; he had given them meat for their faith, out of the heads of Leviathan which he brake in pieces, Ps 74:14. But all this would not serve, they must have meat for their lust; dainties and varieties to gratify a luxurious appetite. Nothing is more provoking to God, than our quarrelling with our allotment, and indulging the desires of the flesh. Matthew Henry.

HINTS TO THE VILLAGE PREACHER

Ver. 17-21.

I. They tempted God's patience; Ps 78:17.

II. They tempted God's wisdom; Ps 78:18.

III. They tempted God's power; Ps 78:19-20.

IV. They tempted God's wrath; Ps 78:21. E. G. Gange, of Bristol.

Ver. 18. Meat for their lust. In what respects temporal mercies may be so sought and so become.

Ver. 18-21. The progress of evil.

I. They are drawn away by their lust: Ps 78:18.

II. Lust having conceived bringeth forth sin:

Ps 78:19-20.

III. Sin being finished bringeth forth death: Ps 78:21.

"Their carcases fell." C. D.

Psalms 78:19 (PSALMS)

EXPOSITION

Ver. 19. From this verse we learn that unbelief of God is a slander against him.

Yea, they spake against God. But how? The answer is,

They said, Can God furnish a table in the wilderness? To question the ability of one who is manifestly Almighty, is to speak against him. These people were base enough to say that although their God had given