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简体中文
英語原文
This psalm is historical; it is a narrative of the great mercies God had bestowed upon Israel, the great sins wherewith they had provoked him, and the many tokens of his displeasure they had been under for their sins. The psalmist began, in the foregoing psalm, to relate God's wonders of old, for his own encouragement in a difficult time; there he broke off abruptly, but here resumes the subject, for the edification of the church, and enlarges much upon it, showing not only how good God had been to them, which was an earnest of further finishing mercy, but how basely they had conducted themselves towards God, which justified him in correcting them as he did at this time, and forbade all complaints. Here is, I. The preface to this church history, commanding the attention of the present age to it and recommending it to the study of the generations to come, Ps 78:1-8. II. The history itself from Moses to David; it is put into a psalm or song that it might be the better remembered and transmitted to posterity, and that the singing of it might affect them with the things here related, more than they would be with a bare narrative of them. The general scope of this psalm we have (Ps 78:9-11) where notice is taken of the present rebukes they were under (Ps 78:9), the sin which brought them under those rebukes (Ps 78:10), and the mercies of God to them formerly, which aggravated that sin, Ps 78:11. As to the particulars, we are here told, 1. What wonderful works God had wrought for them in bringing them out of Egypt (Ps 78:12-16), providing for them in the wilderness (Ps 78:23-29), plaguing and ruining their enemies (Ps 78:43-55), and at length putting them in possession of the land of promise, Ps 78:54,55. 2. How ungrateful they were to God for his favours to them and how many and great provocations they were guilty of. How they murmured against God and distrusted him (Ps 78:17-20), and did but counterfeit repentance and submission when he punished them (Ps 78:34-37), thus grieving and tempting him, Ps 78:40-42. How they affronted God with their idolatries after they came to Canaan, Ps 78:56-58. 3. How God had justly punished them for their sins (Ps 78:21,22) in the wilderness, making their sin their punishment (Ps 78:29-33), and now, of late, when the ark was taken by the Philistines, Ps 78:59-64. 4. How graciously God had spared them and returned in mercy to them, notwithstanding their provocations. He had forgiven them formerly (Ps 78:38,39), and now, of late, had removed the judgments they had brought upon themselves, and brought them under a happy establishment both in church and state, Ps 78:65-72. As the general scope of this psalm may be of use to us in the singing of it, to put us upon recollecting what God has done for us and for his church formerly, and what we have done against him, so the particulars also may be of use to us, for warning against those sins of unbelief and ingratitude which Israel of old was notoriously guilty of, and the record of which was preserved for our learning. "These things happened unto them for ensamples," 1Co 10:11, Heb 4:11.
1-8
The Importance of Religious Instruction
简体中文
宗教教训的重要
亚萨的训诲诗。
¹ 我的民哪，你们要留心听我的训诲，侧耳听我口中的话。
² 我要开口说比喻，我要说出古时的谜语，
³ 是我们所听见所知道的，也是我们祖宗告诉我们的。
⁴ 我们不将这些事向他们的子孙隐瞒，要将耶和华可赞美的作为，和他的能力，并他所行的奇事，述说给后代听。
⁵ 因为他在雅各中立法度，在以色列中设律法，就是他吩咐我们祖宗，要传给子孙的；
⁶ 使后代的人晓得，连将来要生的子孙，也可以晓得；他们起来，也要将这事告诉他们的子孙；
⁷ 好叫他们仰望神，不忘记神的作为，惟要守他的命令；
⁸ 不要像他们的祖宗，是顽梗悖逆居心不正之辈，向着神心不诚实。
这些经文是这篇历史的前言，表明本诗符合标题；它实在是训诲诗——为教训而作的诗；我们若不受它所给的教训，便是我们自己的错。此处，
一、诗人要求人留意他所写的（诗 78:1）：我的民哪，你们要留心听我的训诲。 有人以为这些是诗人的话。大卫作为王，或亚萨奉他名——作为以色列甜美歌唱者的国务秘书或文士——在此召他所受托的百姓，留心听他的训诲。他称他的教训为他的律法或谕旨；其本身就有命令的力量。每一句善的真理，若在它的光与爱中领受，必对良心有律法之能；然而不止于此：大卫是王，他要以王权促进百姓的建立。神若借恩典使大人物成为善人，他们就能比别人作更多的善事，因为他们的话必成为身边一切人的律法；所以这些人当留心而听；因为神圣启示既已临到我们耳中，我们若不侧耳而听——不自卑、不尽本分地听而留心，又有何用？或说诗人既是先知，便作神的口说话，如此称他们为他的民，并以律法之名要求顺服。有耳的当如此听圣灵向众教会所说的话（启 2:7）。
二、我们为何当殷勤留意此处所记，给出了几个缘由。1. 此处所论的事是重大的，配得思想，是奇特的，需要思想（诗 78:2）：我要开口说比喻——崇高而不寻常的话，却极卓越、极配你们的注意；我要说出古时的谜语——它们要求你们最严肃的关注，正如东方君王与学者彼此用以相试的谜语那样。这些被称为谜语，不是因为难以明白，而是因为大可希奇、当仔细查考。这话被说成应验在救主所设的比喻中（太 13:35）——这些比喻（正如这里）是人中间神国情形的描绘。2. 它们是古时的纪念碑——我们祖宗告诉我们的古时谜语（诗 78:3）。它们是确凿无疑的事；我们已经听见、已经知道，其真实性无可置疑。路加福音被称为我们中间所确信之事的陈述（路 1:1），此处所记的事也是如此。我们对父母祖宗所当尽的敬意，约束我们留心听从祖宗所告诉我们的，并按其显得真且善的程度，越发怀着尊敬与重视而领受。3. 它们当传于后代，我们也有责任小心传递（诗 78:4）；因我们祖宗告诉我们，所以我们不将这些事向他们的子孙隐瞒。 我们的儿女被称为他们的，因为他们也关心后裔的后裔，视之为己有；我们将神的知识教导儿女，便向父母偿还了他们教导我们之债的一部分。不但如此，我们若自己没有儿女，也当向他们的儿女——别人的儿女——传述神的事。我们所关心的，当是后代整体，不只是自己的后裔；当是日后要来的世代、将要出生的儿女，正如那正在成长的世代、已经出生的儿女。我们当传给儿女的，不但是语言、艺术、科学、自由、产业的知识，更是耶和华的赞美，并显在他所行奇事中的能力。我们所当大关心的，是将我们的宗教——那大托付——纯正完整地交在接续我们的人手中。我们当为继承人保留这两样之充足清楚的知识：——（1）神的律法；因这律法赐下时，特别吩咐要殷勤教训儿女（诗 78:5）：他在雅各中设立法度或约，在以色列中设律法——赐下诫命与应许，吩咐他们要传给他们的儿女（申 6:7,20）。神的教会，如史家论罗马共和国所说的，不是一代之物，而要从一代传到另一代；所以神既在利未支派、亚伦家安排了牧者的继承，照样也吩咐父母要在自己儿女身上教导他律法的知识；他们既长大，也要起来将这些事告诉他们的儿女（诗 78:6），使神仆人与敬拜者的一代过去，另一代又来，教会如地一般永远长存；如此神在人间之名便如天之日。（2）神对待他们的护理——无论在怜悯或在审判中。前者似乎是为后者的缘故提及的；神既吩咐要将他的律法传于后代，便也当连同将其作为传于后代——那向顺从者所发应许的应验，与向悖逆者所发警告的应验。这些事当告诉我们的儿女和儿女的儿女，〔1〕使他们受鼓励顺服神的旨意（诗 78:7）：使他们不忘古时所行的神作为，便可以仰望神，守他的命令——以他的诫命为准则，以他的约为倚靠。唯独那凭良心守他诫命的人，才可有把握指望神的拯救。神的作为若经适当思想，必大大坚固我们仰望他、守他诫命的决心，因他足能扶持我们两样都行。〔2〕使他们受警戒不效法他们祖宗的榜样（诗 78:8）：使他们不像他们的祖宗，是顽梗悖逆的世代。 请在此看，第一，他们祖宗的特征。他们虽是亚伯拉罕的后裔，被接入与神所立的约，并（就我们所知）是当时世上惟一承认神的百姓，却顽梗悖逆，与神相背而行——直接违背他的旨意。他们确实承认与他的关系，心却不正；他们对神的归附并不真诚，对他的敬拜也不内里诚实，所以他们的灵在他面前不坚定，每逢 occasion（机会）便离开他。请注意，假冒为善是背叛的大路。那心不正的人，必不在神面前坚定，反反复无常。第二，对儿女的吩咐：使他们不像他们的祖宗。 请注意，那从恶不敬虔之祖所生的人，若肯思想神的话语与作为，便大可见不该蹈其覆辙。我们因循祖宗的传统而虚妄行事，并不能以此为借口（彼前 1:18）；因为我们所知关于他们恶的一面，必作我们的警戒，使我们惧怕那对他们如此有害之事，正如我们避免他们所行那损害他们健康或财产的路。
英語原文
The Importance of Religious Instruction
Maschil of Asaph.
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, showing 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.
These verses, which contain the preface to this history, show that the psalm answers the title; it is indeed Maschil—a psalm to give instruction; if we receive not the instruction it gives, it is our own fault. Here,
I. The psalmist demands attention to what he wrote (Ps 78:1): Give ear, O my people! to my law. Some make these the psalmist's words. David, as a king, or Asaph, in his name, as his secretary of state, or scribe to the sweet singer of Israel, here calls upon the people, as his people committed to his charge, to give ear to his law. He calls his instructions his law or edict; such was their commanding force in themselves. Every good truth, received in the light and love of it, will have the power of a law upon the conscience; yet that was not all: David was a king, and he would interpose his royal power for the edification of his people. If God, by his grace, make great men good men, they will be capable of doing more good than others, because their word will be a law to all about them, who must therefore give ear and hearken; for to what purpose is divine revelation brought our ears if we will not incline our ears to it, both humble ourselves and engage ourselves to hear it and heed it? Or the psalmist, being a prophet, speaks as God's mouth, and so calls them his people, and demands subjection to what was said as to a law. Let him that has an ear thus hear what the Spirit saith unto the churches, Re 2:7.
II. Several reasons are given why we should diligently attend to that which is here related. 1. The things here discoursed of are weighty, and deserve consideration, strange, and need it (Ps 78:2): I will open my mouth in a parable, in that which is sublime and uncommon, but very excellent and well worthy your attention; I will utter dark sayings, which challenge your most serious regards as much as the enigmas with which the eastern princes and learned men used to try one another. These are called dark sayings, not because they are hard to be understood, but because they are greatly to be admired and carefully to be looked into. This is said to be fulfilled in the parables which our Saviour put forth (Mt 13:35), which were (as this) representations of the state of the kingdom of God among men. 2. They are the monuments of antiquity—dark sayings of old which our fathers have told us, Ps 78:3. They are things of undoubted certainty; we have heard them and known them, and there is no room left to question the truth of them. The gospel of Luke is called a declaration of those things which are most surely believed among us (Lu 1:1), so were the things here related. The honour we owe to our parents and ancestors obliges us to attend to that which our fathers have told us, and, as far as it appears to be true and good, to receive it with so much the more reverence and regard. 3. They are to be transmitted to posterity, and it lies as a charge upon us carefully to hand them down (Ps 78:4); because our fathers told them to us we will not hide them from their children. Our children are called theirs, for they were in care for their seed's seed, and looked upon them as theirs; and, in teaching our children the knowledge of God, we repay to our parents some of that debt we owe to them for teaching us. Nay, if we have no children of our own, we must declare the things of God to their children, the children of others. Our care must be for posterity in general, and not only for our own posterity; and for the generation to come hereafter, the children that shall be born, as well as for the generation that is next rising up and the children that are born. That which we are to transmit to our children is not only the knowledge of languages, arts and sciences, liberty and property, but especially the praises of the Lord, and his strength appearing in the wonderful works he has done. Our great care must be to lodge our religion, that great deposit, pure and entire in the hands of those that succeed us. There are two things the full and clear knowledge of which we must preserve the entail of to our heirs:— (1.) The law of God; for this was given with a particular charge to teach it diligently to their children (Ps 78:5): He established a testimony or covenant, and enacted a law, in Jacob and Israel, gave them precepts and promises, which he commanded them to make known to their children, De 6:7,20. The church of God, as the historian says of the Roman commonwealth, was not to be res unius ætatis—a thing of one age but was to be kept up from one generation to another; and therefore, as God provided for a succession of ministers in the tribe of Levi and the house of Aaron, so he appointed that parents should train up their children in the knowledge of his law: and, when they had grown up, they must arise and declare them to their children (Ps 78:6), that, as one generation of God's servants and worshippers passes away, another generation may come, and the church, as the earth, may abide for ever; and thus God's name among men may be as the days of heaven. (2.) The providences of God concerning them, both in mercy and in judgment. The former seem to be mentioned for the sake of this; since God gave order that his laws should be made known to posterity, it is requisite that with them his works also should be made known, the fulfilling of the promises made to the obedient and the threatenings denounced against the disobedient. Let these be told to our children and our children's children, [1.] That they may take encouragement to conform to the will of God (Ps 78:7): that, not forgetting the works of God wrought in former days, they might set their hope in God and keep his commandments, might make his command their rule and his covenant their stay. Those only may with confidence hope for God's salvation that make conscience of doing his commandments. The works of God, duly considered, will very much strengthen our resolution both to set our hope in him and to keep his commandments, for he is able to bear us out in both. [2.] That they may take warning not to conform to the example of their fathers (Ps 78:8): That they might not be as their fathers, a stubborn and rebellious generation. See here, First, What was the character of their fathers. Though they were the seed of Abraham, taken into covenant with God, and, for aught we know, the only professing people he had then in the world, yet they were stubborn and rebellious, and walked contrary to God, in direct opposition to his will. They did indeed profess relation to him, but they did not set their hearts aright; they were not cordial in their engagements to God, nor inward with him in their worship of him, and therefore their spirit was not stedfast with him, but upon every occasion they flew off from him. Note, Hypocrisy is the high road to apostasy. Those that do not set their hearts aright will not be stedfast with God, but play fat and loose. Secondly, What was a charge to the children: That they be not as their fathers. Note, Those that have descended from wicked and ungodly ancestors, if they will but consider the word and works of God, will see reason enough not to tread in their steps. It will be no excuse for a vain conversation that it was received by tradition from our fathers (1Pe 1:18); for what we know of them that was evil must be an admonition to us, that we dread that which was so pernicious to them as we would shun those courses which they took that were ruinous to their health or estates.
9-39
Wonders Wrought in Behalf of Israel; The Crimes of the Israelites;
简体中文
为以色列所行的奇事；以色列人的罪过；
⁹ 以法莲的子孙带着兵器、拿着弓，临阵之日转身退后。
¹⁰ 他们不遵守 神的约，不肯遵行他的律法；
¹¹ 又忘记他所行的，和他向他们显的奇事。
¹² 他在埃及地，在琐安田，在他们祖宗的眼前施行奇事。
¹³ 他将海分裂，使他们过去；又叫水立起如垒。
¹⁴ 他白日用云彩，终夜用火光，引导他们。
¹⁵ 他在旷野分裂磐石，多多地给他们喝，如从深渊而出。
¹⁶ 他从磐石中引出水来，如同江河流下。
¹⁷ 他们却仍旧得罪他，在干燥之地悖逆至高者。
¹⁸ 他们心中试探 神，随自己所欲的求食物。
¹⁹ 他们并且口出妄言反对 神；说： 神能在旷野摆设筵席吗？
²⁰ 他曾击打磐石，使水涌出，如同江河；他还能赐粮吗？还能为他的百姓预备肉吗？
²¹ 所以耶和华听见就发怒；有烈火向雅各燃起，有怒气向以色列上腾；
²² 因为他们不信服 神，不倚靠他的救恩。
²³ 他却吩咐云彩从天上降下，开了天上的门，
²⁴ 把吗哪赐给他们吃，又将天上的粮食赐给他们。
²⁵ 各人吃大能者的食物；他赐下粮食，使他们饱足。
²⁶ 他领东风起在天上，又用能力引了南风来。
²⁷ 他降肉在他们当中如同尘土，又降飞鸟如同海沙，
²⁸ 落在他们的营中，在他们住处的四围。
²⁹ 他们吃了，而且饱足；这样，他就把他们所愿的赐给他们。
³⁰ 他们贪而无厌。肉还在他们口中，
³¹ 神的怒气就向他们上腾，杀了他们内中的肥壮人，打倒以色列的少年人。
³² 虽是这样，他们仍旧犯罪，不信他奇妙的作为。
³³ 所以他用虚空的年日消磨他们，用惊恐的岁月消磨他们。
³⁴ 他杀他们的时候，他们才求问他；回心转意，切切地寻求 神。
³⁵ 他们也追念 神是他们的磐石，至高的 神是他们的救赎主。
³⁶ 他们却用口谄媚他，用舌向他说谎。
³⁷ 因为他们的心向他不定，不忠于他所立的约。
³⁸ 但他大有怜悯，赦免他们的罪孽，不灭绝他们；他多次转消他的怒气，不发尽他的忿怒。
³⁹ 他想到他们不过是血肉之体，是一阵过去、不再回来的风。
在这些经文里：
一、诗人留意到以色列民近来所受的、出于 神护理的责罚，这责罚乃是他们待 神不忠所招致的（诗78:9-11）。「以法莲的子孙」——这一支派中设有示罗——虽然装备齐全、善于射弓，却在「临阵之日转身退后」。这似乎是指以利时代非利士人使他们蒙受的那场可耻溃败，那时约柜被掳去（撒上4:10-11）。诗人于此开始论到这事，又在一段长篇的离题之后，于诗78:61再回到这事。在事件之后四十多年的大卫时代，这事仍如此鲜活地留在人的记忆中，是有道理的；因为在那场难忘的战役中被非利士人夺去的约柜，虽很快脱离了被掳之地，却从未脱离默默无闻的境地，直到大卫把它从基列耶琳运到自己的城。请注意：1. 以法莲的子孙可耻的怯懦——那本是善战的支派，以勇士闻名，是约书亚的支派；那支派的子孙，虽武器与从前一样齐全，到了与敌军对阵之时却转身退后。请注意，没有尚武的精神，兵器于人无大益处；而 神若离开，尚武的精神也就失去了。罪使人丧胆，夺去人心。2. 他们怯懦的原因，同样可耻；那就是：（1）可耻地违背 神的律法和他所立的约（诗78:10）；他们卑鄙地背信弃义，因为「他们不遵守 神的约」；又卑鄙地顽梗悖逆（正如诗78:8所描写的），因为他们断然「不肯遵行他的律法」，并实际上当面告诉他，他们不愿受他治理。（2）对 神所施恩惠可耻地忘恩负义：「他们忘记他所行的，和他向他们显的奇事」（诗78:11），就是他们本当赞叹的奇事。请注意，我们忘记 神的作为，乃是我们违背他律法的根由。
二、他借此查考前例，将这事与他们列祖的情形比较——那些列祖同样不顾念 神向他们所施的怜悯，同样对其创立者和大恩主不感恩，因此常受他不悦的对待。这段经文的叙述甚为特别，因为它论及 神的良善与人的败坏之间一种较量，至终怜悯向审判夸胜。
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当 神初次将他的百姓以色列聚拢、组织成民之时，他为他们行了大事：「在他们祖宗的眼前，行了奇事」（诗78:12）——不仅在他们眼前，也在他们的事业中，为他们的益处而行，行得如此奇妙、如此恩慈，以致人以为绝不会被遗忘。他在埃及地为他们所行的，在此只是略提（诗78:12），随后在诗78:43才重新提起。他在此继续说明：（1）他如何为他们开了一条穿过红海的路，又叫他们过去——赐他们胆量过去，尽管海水在他们头顶上立如垒（诗78:13）。见赛63:12-13，那里说 神「领他们经过深处，使他们如同马走过旷野，不致跌倒」。（2）他如何为他们预备一位引导者，经过旷野无人走过的路（诗78:14）；他一步一步地领他们，「白日用云彩」——也遮蔽他们免受炎热——「终夜用火光」——也许温暖了空气；至少使夜的黑不再那么可畏，也许还能挡住野兽（亚2:5）。（3）他如何在干旱无水之地，为他们的营供应新鲜的水——不是借打开天上的瓶子（那本是寻常之法），而是借凿开磐石（诗78:15-16）：「他在旷野分裂磐石」，使磐石出水，尽管磐石既不能从上面的云接收水，也不能从下面的泉得着水。他从干燥坚硬的磐石中赐他们水喝；不是如蒸馏器一般一滴一滴地蒸馏，而是如「如同江河流下」，又如「从深渊而出」。 神丰盛地赐予，丰盛怜悯；他按时赐予，有时让我们先感受缺乏之苦，好叫我们更明白它的宝贵。 神从磐石赐给以色列的这水，因是属灵的饮料而更宝贵。「那磐石就是基督。」
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当 神开始如此赐福他们之时，他们就开始冒犯他（诗78:17）：「他们却仍旧得罪他」，比他们在埃及所犯的更甚，尽管他们在那里已经够坏了（结20:8）。他们受奴役的苦楚，比得释放过程中的难处更易忍受；他们向督工的从来没有像向摩西和亚伦那样发怨言；仿佛他们「被释放」是为了「行这一切可憎的事」（耶7:10）。罪有时固然借诫命取了机会，有时也借拯救取了机会，更显为极其有罪。「他们悖逆了至高者。」他既是至高者，他们也明知自己与他不相匹敌，却仍然惹动他，甚至公然向他的公义挑衅；并且是在旷野，在那里他将他们握在他怜悯的手中，所以他们凭利益本当讨他喜悦；在那里他向他们显出许多怜悯，所以他们凭感恩本当讨他喜悦；他们却在那里说出并作出他们明知会惹动他的话和事：「他们心中试探 神」（诗78:18）。他们的罪发自内心，并从那里取得其恶意。「他们心里常常迷糊」（来3:10）。他们如此试探 神，将他的忍耐试到极点，看他是否仍要宽容他们，并实际上叫他行出他最严厉的手段。他们以两种方式惹动他：——（1）借着渴慕，或说强求，他所不愿赐给他们的：「他们随自己所欲的求食物」。 神已经赐他们吗哪作为充饥的食物——滋养可口的食物，且极其丰盛；他借「打破利维坦的头」（诗74:14），赐给他们为信心之粮。但这都不够；他们非要「随自己所欲的」食物——美味佳肴、各色花样，以满足贪食的口味。没有比我们抱怨自己的份、放纵肉体的欲望更惹动 神的了。（2）借着怀疑他赐他们所愿的能力。这才是真正试探 神。他们向他挑战，要他赐肉给他们；他若不赐，他们便要说那是因为他不能，不是因为他看为不宜（诗78:19-20）：「他们并且口出妄言反对 神。」那些为 神的大能设限的人，便是反对 神。说「 神能在旷野摆设筵席吗」，乃是对 神最严重的污蔑。他们有吗哪，却不以为有摆设好的筵席，除非有煮的有烤的，有头一道、第二道、第三道菜——如他们在埃及那样，那里既有鱼有肉，又有调料（出16:3；民11:5），有盘中的肉、盘中的果。贪食之欲是何等无理、何等不能餍足！这些老饕以为一张摆满的筵席是如此大事，以致以为 神自己在那旷野中也不能赐给他们；然而「林中的野兽」、「山上的飞鸟」都是他的（诗50:10-11）。他们不信 神的大能，尤为可恶，因为他们在同时承认他已经行了与此相当的事（诗78:20）：「他曾击打磐石，使水涌出」，他们和他们的牲畜都喝了。哪一样更容易：是「在旷野摆设筵席」——这是财主也能作的事；还是「从磐石中取水」——这是地上最有权势的君王也不能作的事？不信纵然总是无理，却从未问过如此荒谬的问题：「那把磐石融成流水的，还能赐粮吗？那已经赐粮的，还能预备肉吗？」全能者有什么事是太难的呢？一旦自然界的常能被超越， 神就露出了膀臂，我们必须断定在他没有不可能的事。我们所求的纵然极大，我们也当存心承认：「主啊，你若肯，你必能。」
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神公义地为此动怒，并大大不悦（诗78:21）：「所以耶和华听见就发怒。」请注意， 神是我们一切怨言和不信的见证者；他听见，并大大不悦。「有烈火向雅各燃起」；「耶和华的火在他们中间燃起」（民11:1）。也可解作指 神怒气的火，向以色列上腾。对不信的人，我们的 神自己就是烈火。那些不肯信 神怜悯之大能的人，必感受他烈怒之大能，并不得不承认「落入他手中是何等可怕」。在此我们被告知：（1） 神为何为此动怒（诗78:22）：因为借此显明「他们不信服 神」；他们不信他已经向他们所作关于他自己的启示，因为他们不敢将自己交托给他，不敢与他同行：「他们不倚靠他已经开始为他们成就的救恩」；否则他们就不会这样质疑其进展。那些不能尽心信靠 神的供应以得途中日用的饮食的人，不能说是以 神的救恩为他们至终的福乐。加重他们不信之罪的，是他们曾经历过的 神的大能与良善（诗78:23-25）。他给他们那无可置疑的大能明证，不仅在下地，也在上天；因为他「吩咐云彩从天上降下」，如同那创造他们、吩咐他们存在的主；他随意使用他们。通常云彩借着雨水叫地生出五谷；但如今他如此吩咐之时，云彩竟亲自降下五谷，因此这里称为「天上的粮食」；因为天可以不要地而作工，地却不能不要天而作工。掌握云彩钥匙的 神，「开了天上的门」，这比「开了天上的窗户」更甚——后者也已被称为大福（玛3:10）。凡凭信心和祷告求、寻找、叩门的人，这些门在任何时候都必为他们敞开；因为天上的 神向一切求告他的人，丰盛怜悯。他不仅家中的食物美好，并且门户大开。 神向来厚待他们，「把吗哪赐给他们吃」——实在的食物，每日按时，足供万人，足供每人。「各人吃大能者的食物」，就是天使若需食物，也必如此吃并为此感恩的食物；更可说，是借天使的服事所赐的食物，并且（如迦勒底译本所读）从天使的居所降下的食物。每个人，连以色列中最小的孩子，都「吃大能者的食物」（旁注如此读）；最弱的胃也能消化它，它却如此滋养，以致是强壮人的干粮。虽然供应如此美好，他们却没有被限量，也没有减为短少之粮；因为他「赐下粮食，使他们饱足」。他们收取得少，是自己的过错；然而即便如此，他们也没有缺乏（出16:18）。 神每日为我们所预备的供应，自我们出世以来从未间断，虽不及这事如此充满神迹，却绝不缺少怜悯，因此是我们不信 神的大大加重之罪。（2）他如何表达他对此事的动怒——不是不给他们如此贪求之物，而是将它赐给他们。〔1〕他们怀疑他的大能吗？他不久便叫他们有可感觉的确据，知道他能「在旷野摆设筵席」。风似乎随己意吹，但他愿意之时，能叫风作他的承办人，运来食物（诗78:26）。「他领东风起在天上，又引南风来」——或是东南风，或先借东风从那一方带进鹌鹑，再借南风从那一方带进更多；于是他「降肉在他们当中」，并且是最精致之肉——不是宰铺里的肉，而是野味，并且丰盛无比，「如同尘土，如同海沙」（诗78:27），以致以色列中最卑微的人也可充足；并且不费一文，连从山上搬运的劳苦也不必，因为他「落在他们的营中，在他们住处的四围」（诗78:28）。这事的记载见民11:31-32。请看 神对待恶人与忘恩之人，也是何等良善，并当希奇他的良善没有胜过他们的恶。请看我们以 神这些丰盛的赏赐来判断他的爱，是何等少有根据；美味不是他特有恩宠的记号。基督把干饼给自己所爱的门徒，却把蘸在调料里的饼给卖他的犹大。〔2〕他们挑衅他的公义，夸口说他们已达到目的吗？他叫他们为他们的鹌鹑付上重价；因为他虽「把他们所愿的赐给他们」，他们却「贪而无厌」（诗78:29-30）；他们的胃口不能餍足；他们吃得饱足却仍不满足；因为他们不知道自己到底要什么。贪欲之性正是如此；它对任何事都不满足，越被纵容越发贪求。放纵自己贪欲的人，永不能脱离它。这话也表明 神的慷慨并未使他们为忘恩的贪求感到羞愧——这本是他们若有任何荣誉感所当感觉的。但结果如何呢？「肉还在他们口中」——还在舌下作甘甜之物时——「神的怒气就向他们上腾，杀了他们内中的肥壮人」（诗78:31），就是那些最贪食、最胆大的人。见民11:33-34。他们如「宰杀之羊」般被喂养：屠夫先取最肥的。我们可以设想也有一些敬虔而知足的以色列人，他们适量吃鹌鹑，并未受害；因为害他们的不是肉，而是他们自己的贪欲。愿老饕和纵欲之人此处读到他们的结局。那些以「自己的肚腹为神」的人，「结局就是沉沦」（腓3:19）。「愚顽人的安逸必毁坏他们」，他们的灭亡也必更大。
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神对他们所施的审判，并未使他们悔改，也未达到目的，正如他的怜悯也未达到一样（诗78:32）：「虽是这样，他们仍旧犯罪」；他们仍然像从前那样发怨言、向 神和摩西争闹。虽然 神「发怒击打他们」，他们仍「心中顽梗，偏向己道」（赛57:17）；他们「不信他奇妙的作为」。虽然他公义的作为与他怜悯的作为一样奇妙、一样是他大能的明证，他们却没有因此受感动而敬畏 神，也没有因此受劝服，明白与他为友是何等切身之利。那些或被 神的怜悯所熔化、或被他的审判所破碎的心，实在刚硬。
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他们既坚持犯罪， 神便继续施行审判，只是那些审判性质不同——不是忽然发作，而是慢慢进行的。他如今不用那「杀了他们内中的肥壮人」的急性病刑罚他们，而是用缠绵的慢性之症（诗78:33）：「所以他用虚空的年日消磨他们，用惊恐的岁月消磨他们。」他们被无可更改的判语定罪，要在旷野消磨三十八个冗长的年日；这些日子实在是在虚空中消磨的；因为那些年间没有向迦南迈进一步，他们反而被折回，如同迷宫般来回游荡，对那地的征服没有动一刀一枪；不仅是在虚空中，也是在惊恐中，因为他们的尸首被定命倒在旷野，他们除了迦勒和约书亚之外，全都死在那里。请注意，仍旧犯罪的人，必仍在苦难之中。我们之所以在如此多的虚空与惊恐中度日，之所以活得如此少有安慰、如此少有目的，是因为我们没有凭信心而活。
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在这些责罚之下，他们口称悔改，但这口称并非出自肺腑，也不真诚。（1）他们的口称颇为动听（诗78:34-35）：「他杀他们的时候，他们才求问他」；他们认罪，求他赦免。一些人被杀时，其余的人惊恐中呼求 神怜悯，应许要悔改、要作好人；那时「他们回心转意，切切地寻求 神」。人本来要以为他们真是渴慕寻见他的人。他们假装如此行，是因为他们虽从前忘记了这事，如今却「追念 神是他们的磐石」——所以如今他们既需要他，便要投奔他，在他里面寻得避难；又「追念」「至高的 神是他们的救赎主」——曾把他们从埃及领出来的那一位，因此他们可以放胆到他面前来。苦难被差来，是为叫我们记念 神是我们的磐石和救赎主；因为在兴旺之时，我们易于忘记他。（2）他们在这口称上并不真诚（诗78:36-37）：「他们却用口谄媚他」，仿佛想凭美言劝他撤销判语、挪去审判，心里却暗藏打算，要在危险过去之后食言；他们「不是尽心地归向 神，乃是虚假地归向他」（耶3:10）。他们一切的宣告、祷告和应许，都是被刑架逼出来的。他们并非言出由衷，这是显而易见的，因为他们并不坚持所许的。他们在日头下融化，在荫影下却冻结。他们不过是「用舌向他说谎」，因为他们的心不与他同在，不向他归正——这在结局上显明出来，因为「他们不忠于他所立的约」。他们的改革并不真诚，因为他们并不恒忍；他们以为能如此欺骗一位鉴察人心的 神，实在是与他从前任何的污蔑一样，大大的冒犯了他。
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神因此怜悯他们，止住了所威胁、并已部分执行的审判（诗78:38-39）：「但他大有怜悯，赦免他们的罪孽。」人以为这种虚假的悔改必使他们罪满贯。还有什么比「如此向圣洁的 神说谎」更惹动他？比「把价银中的一部分——主要的部分——私自留下」（徒5:3）更可恶？「然而他大有怜悯，赦免他们的罪孽」，在此意义上赦免：他没有毁灭他们、没有将他们从万民中剪除——他本可公义地如此行——倒存留他们的性命，直到他们养起另一代，可以进入应许之地。「不要毁坏它，因为福在其中」（赛65:8）。「他多次转消他的怒气」（因为他是怒气的主），「并不发尽他的忿怒」，没有按他们所当受的待他们：他为何不如此？不是因为他们的灭亡会给他带来任何损失，而是：（1）因为他「大有怜悯」，当他正要毁灭他们之时，「他的怜肠大大激动」，他说：「以法莲哪，我怎能舍弃你？以色列啊，我怎能交出你？」（何11:8）。（2）因为虽然他们没有正确地记念他是他们的磐石，他却「记念他们不过是血肉之体」。他顾到他们本性的败坏，这败坏使他们倾向罪恶，他乐意以此为宽免他们的借口，尽管这实在并非他们犯罪的借口。见创6:3。他也顾到他们本性的软弱与脆弱，要将他们压碎何等容易：「他们如同一阵过去、不再回来的风」。他们可被轻易取去，但一旦失去，便无可挽回，那么与亚伯拉罕所立的约又将如何？他们是肉，他们是风；由此易于推论：他们可以被公义地、立时地剪除，他们的损失也不足道；但 神反其道推论，因此他不毁灭他们；因为真正的原因是：「他大有怜悯」。
英語原文
Wonders Wrought in Behalf of Israel; The Crimes of the Israelites;
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 showed 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 a 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.
In these verses,
I. The psalmist observes the late rebukes of Providence that the people of Israel had been under, which they had brought upon themselves by their dealing treacherously with God, Ps 78:9-11. The children of Ephraim, in which tribe Shiloh was, though they were well armed and shot with bows, yet turned back in the day of battle. This seems to refer to that shameful defeat which the Philistines gave them in Eli's time, when they took the ark prisoner, 1Sa 4:10,11. Of this the psalmist here begins to speak, and, after a long digression, returns to it again, Ps 78:61. Well might that event be thus fresh in mind in David's time, above forty years after, for the ark, which in that memorable battle was seized by the Philistines, though it was quickly brought out of captivity, was never brought out of obscurity till David fetched it from Kirjath-jearim to his own city. Observe, 1. The shameful cowardice of the children of Ephraim, that warlike tribe, so famed for valiant men, Joshua's tribe; the children of that tribe, though as well armed as ever, turned back when they came to face the enemy. Note, Weapons of war stand men in little stead without a martial spirit, and that is gone if God be gone. Sin dispirits men and takes away the heart. 2. The causes of their cowardice, which were no less shameful; and these were, (1.) A shameful violation of God's law and their covenant with him (Ps 78:10); they were basely treacherous and perfidious, for they kept not the covenant of God, and basely stubborn and rebellious (as they were described, Ps 78:8), for they peremptorily refused to walk in his law, and, in effect, told him to his face they would not be ruled by him. (2.) A shameful ingratitude to God for the favours he had bestowed upon them: They forgot his works and his wonders, his works of wonder which they ought to have admired, Ps 78:11. Note, Our forgetfulness of God's works is at the bottom of our disobedience to his laws.
II. He takes occasion hence to consult precedents and to compare this with the case of their fathers, who were in like manner unmindful of God's mercies to them and ungrateful to their founder and great benefactor, and were therefore often brought under his displeasure. The narrative in these verses is very remarkable, for it relates a kind of struggle between God's goodness and man's badness, and mercy, at length, rejoices against judgment.
1. God did great things for his people Israel when he first incorporated them and formed them into a people: Marvellous things did he in the sight of their fathers, and not only in their sight, but in their cause, and for their benefit, so strange, so kind, that one would think they should never be forgotten. What he did for them in the land of Egypt is only just mentioned here (Ps 78:12), but afterwards resumed, Ps 78:43. He proceeds here to show, (1.) How he made a lane for them through the Red Sea, and caused them, gave them courage, to pass through, though the waters stood over their heads as a heap, Ps 78:13. See Isa 63:12,13, where God is said to lead them by the hand, as it were, through the deep that they should not stumble. (2.) How he provided a guide for them through the untrodden paths of the wilderness (Ps 78:14); he led them step by step, in the day time by a cloud, which also sheltered them from the heat, and all the night with a light of fire, which perhaps warmed the air; at least it made the darkness of night less frightful, and perhaps kept off wild beasts, Zec 2:5. (3.) How he furnished their camp with fresh water in a dry and thirsty land where no water was, not by opening the bottles of heaven (that would have been a common way), but by broaching a rock (Ps 78:15,16): He clave the rocks in the wilderness, which yielded water, though they were not capable of receiving it either from the clouds above or the springs beneath. Out of the dry and hard rock he gave them drink, not distilled as out of an alembic, drop by drop, but in streams running down like rivers, and as out of the great depths. God gives abundantly, and is rich in mercy; he gives seasonably, and sometimes makes us to feel the want of mercies that we may the better know the worth of them. This water which God gave Israel out of the rock was the more valuable because it was spiritual drink. And that rock was Christ.
2. When God began thus to bless them they began to affront him (Ps 78:17): They sinned yet more against him, more than they had done in Egypt, though there they were bad enough, Eze 20:8. They bore the miseries of their servitude better than the difficulties of their deliverance, and never murmured at their taskmasters so much as they did at Moses and Aaron; as if they were delivered to do all these abominations, Jer 7:10. As sin sometimes takes occasion by the commandment, so at other times it takes occasion by the deliverance, to become more exceedingly sinful. They provoked the Most High. Though he is most high, and they knew themselves an unequal match for him, yet they provoked him and even bade defiance to his justice; and this in the wilderness, where he had them at his mercy and therefore they were bound in interest to please him, and where he showed them so much mercy and therefore they were bound in gratitude to please him; yet there they said and did that which they knew would provoke him: They tempted God in their heart, Ps 78:18. Their sin began in their heart, and thence it took its malignity. They do always err in their heart, Heb 3:10. Thus they tempted God, tried his patience to the utmost, whether he would bear with them or no, and, in effect, bade him do his worst. Two ways they provoked him:—(1.) By desiring, or rather demanding, that which he had not thought fit to give them: They asked meat for their lust. 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 broke 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. (2.) By distrusting his power to give them what they desired. This was tempting God indeed. They challenged him to give them flesh; and, if he did not, they would say it was because he could not, not because he did not see it fit for them (Ps 78:19): They spoke against God. Those that set bounds to God's power speak against him. It was as injurious a reflection as could be cat upon God to say, Can God furnish a table in the wilderness? They had manna, but the did not think they had a table furnished unless they had boiled and roast, a first, a second, and a third course, as they had in Egypt, where they had both flesh and fish, and sauce too (Ex 16:3, Nu 11:5), dishes of meat and salvers of fruit. What an unreasonable insatiable thing is luxury! Such a mighty thing did these epicures think a table well furnished to be that they thought it was more than God himself could give them in that wilderness; whereas the beasts of the forest, and all the fowls of the mountains, are his, Ps 50:10,11. Their disbelief of God's power was so much the worse in that they did at the same time own that he had done as much as that came to (Ps 78:20): Behold, he smote the rock, that the waters gushed out, which they and their cattle drank of. And which is easier, to furnish a table in the wilderness, which a rich man can do, or to fetch water out of a rock, which the greatest potentate on the earth cannot do? Never did unbelief, though always unreasonable, ask so absurd a question: "Can he that melted down a rock into streams of water give bread also? Or can he that has given bread provide flesh also?" Is any thing too hard for Omnipotence? When once the ordinary powers of nature are exceeded God has made bare his arm, and we must conclude that nothing is impossible with him. Be it ever so great a thing that we ask, it becomes us to own, Lord, if thou wilt, thou canst.
3. God justly resented the provocation and was much displeased with them (Ps 78:21): The Lord heard this, and was wroth. Note, God is a witness to all our murmurings and distrusts; he hears them and is much displeased with them. A fire was kindled for this against Jacob; the fire of the Lord burnt among them, Nu 11:1. Or it may be understood of the fire of God's anger which came up against Israel. To unbelievers our God is himself a consuming fire. Those that will not believe the power of God's mercy shall feel the power of his indignation, and be made to confess that it is a fearful thing to fall into his hands. Now here we are told, (1.) Why God thus resented the provocation (Ps 78:22): Because by this it appeared that they believed not in God; they did not give credit to the revelation he had made of himself to them, for they durst not commit themselves to him, nor venture themselves with him: They trusted not in the salvation he had begun to work for them; for then they would not thus have questioned its progress. Those cannot be said to trust in God's salvation as their felicity at last who cannot find in their hearts to trust in his providence for food convenient in the way to it. That which aggravated their unbelief was the experience they had had of the power and goodness of God, Ps 78:23-25. He had given them undeniable proofs of his power, not only on earth beneath, but in heaven above; for he commanded the clouds from above, as one that had created them and commanded them into being; he made what use he pleased of them. Usually by their showers they contribute to the earth's producing corn; but now, when God so commanded them, they showered down corn themselves, which is therefore called here the corn of heaven; for heaven can do the work without the earth, but not the earth without heaven. God, who has the key of the clouds, opened the doors of heaven, and that is more than opening the windows, which yet is spoken of as a great blessing, Mal 3:10. To all that by faith and prayer ask, seek, and knock, these doors shall at any time be opened; for the God of heaven is rich in mercy to all that call upon him. He not only keeps a good house, but keeps open house. Justly might God take it ill that they should distrust him when he had been so very kind to them that he had rained down manna upon them to eat, substantial food, daily, duly, enough for all, enough for each. Man did eat angels' food, such as angels, if they had occasion for food, would eat and be thankful for; or rather such as was given by the ministry of angels, and (as the Chaldee reads it) such as descended from the dwelling of angels. Every one, even the least child in Israel, did eat the bread of the mighty (so the margin reads it); the weakest stomach could digest it, and yet it was so nourishing that it was strong meat for strong men. And, though the provision was so good, yet they were not stinted, nor ever reduced to short allowance; for he sent them meat to the full. If they gathered little, it was their own fault; and yet even then they had no lack, Ex 16:18. The daily provision God makes for us, and has made ever since we came into the world, though it has not so much of miracle as this, has no less of mercy, and is therefore a great aggravation of our distrust of God. (2.) How he expressed his resentment of the provocation, not in denying them what they so inordinately lusted after, but in granting it to them. [1.] Did they question his power? He soon gave them a sensible conviction that he could furnish a table in the wilderness. Though the winds seem to blow where they list, yet, when he pleased, he could make them his caterers to fetch in provisions, Ps 78:26. He caused an east wind to blow and a south wind, either a south-east wind, or an east wind first to bring in the quails from that quarter and then a south wind to bring in more from that quarter; so that he rained flesh upon them, and that of the most delicate sort, not butchers' meat, but wild-fowl, and abundance of it, as dust, as the sand of the sea (Ps 78:27), so that the meanest Israelite might have sufficient; and it cost them nothing, no, not the pains of fetching it from the mountains, for he let it fall in the midst of their camp, round about their habitation, Ps 78:28. We have the account Nu 11:31,32. See how good God is even to the evil and unthankful, and wonder that his goodness does not overcome their badness. See what little reason we have to judge of God's love by such gifts of his bounty as these; dainty bits are no tokens of his peculiar favour. Christ gave dry bread to the disciples that he loved, but a sop dipped in the sauce to Judas that betrayed him. [2.] Did they defy his justice and boast that they had gained their point? He made them pay dearly for their quails; for, though he gave them their own desire, they were not estranged from their lust (Ps 78:29,30); their appetite was insatiable; they were well filled and yet they were not satisfied; for they knew not what they would have. Such is the nature of lust; it is content with nothing, and the more it is humoured the more humoursome it grows. Those that indulge their lust will never be estranged from it. Or it intimates that God's liberality did not make them ashamed of their ungrateful lustings, as it would have done if they had had any sense of honour. But what came of it? While the meat was yet in their mouth, rolled under the tongue as a sweet morsel, the wrath of God came upon them and slew the fattest of them (Ps 78:31), those that were most luxurious and most daring. See Nu 11:33,34. They were fed as sheep for the slaughter: the butcher takes the fattest first. We may suppose there were some pious and contented Israelites, that did eat moderately of the quails and were never the worse; for it was not the meat that poisoned them, but their own lust. Let epicures and sensualists here read their doom. The end of those who make a god of their belly is destruction, Php 3:19. The prosperity of fools shall destroy them, and their ruin will be the greater.
4. The judgments of God upon them did not reform them, nor attain the end, any more than his mercies (Ps 78:32): For all this, they sinned still; they murmured and quarrelled with God and Moses as much as ever. Though God was wroth and smote them, yet they went on frowardly in the way of their heart (Isa 57:17); they believed not for his wondrous works. Though his works of justice were as wondrous and as great proofs of his power as his works of mercy, yet they were not wrought upon by them to fear God, nor convinced how much it was their interest to make him their friend. Those hearts are hard indeed that will neither be melted by the mercies of God nor broken by his judgments.
5. They persisting in their sins, God proceeded in his judgments, but they were judgments of another nature, which wrought not suddenly, but slowly. He punished them not now with such acute diseases as that was which slew the fattest of them, but a lingering chronical distemper (Ps 78:33): Therefore their days did he consume in vanity in the wilderness and their years in trouble. By an irreversible doom they were condemned to wear out thirty-eight tedious years in the wilderness, which indeed were consumed in vanity; for in all those years there was not a step taken nearer Canaan, but they were turned back again, and wandered to and fro as in a labyrinth, not one stroke struck towards the conquest of it: and not only in vanity, but in trouble, for their carcases were condemned to fall in the wilderness and there they all perished but Caleb and Joshua. Note, Those that sin still must expect to be in trouble still. And the reason why we spend our days in so much vanity and trouble, why we live with so little comfort and to so little purpose, is because we do not live by faith.
6. Under these rebukes they professed repentance, but they were not cordial and sincere in this profession. (1.) Their profession was plausible enough (Ps 78:34,35): When he slew them, or condemned them to be slain, then they sought him; they confessed their fault, and begged his pardon. When some were slain others in a fright cried to God for mercy, and promised they would reform and be very good; then they returned to God, and enquired early after him. So one would have taken them to be such as desired to find him. And they pretended to do this because, however they had forgotten it formerly, now they remembered that God was their rock and therefore now that they needed him they would fly to him and take shelter in him, and that the high God was their Redeemer, who brought them out of Egypt and to whom therefore they might come with boldness. Afflictions are sent to put us in mind of God as our rock and our redeemer; for, in prosperity, we are apt to forget him. (2.) They were not sincere in this profession (Ps 78:36,37): They did but flatter him with their mouth, as if they thought by fair speeches to prevail with him to revoke the sentence and remove the judgment, with a secret intention to break their word when the danger was over; they did not return to God with their whole heart, but feignedly, Jer 3:10. All their professions, prayers, and promises, were extorted by the rack. It was plain that they did not mean as they said, for they did not adhere to it. They thawed in the sun, but froze in the shade. They did but lie to God with their tongues, for their heart was not with him, was not right with him, as appeared by the issue, for they were not stedfast in his covenant. They were not sincere in their reformation, for they were not constant; and, by thinking thus to impose upon a heart-searching God, they really put as great an affront upon him as by any of their reflections.
7. God hereupon, in pity to them, put a stop to the judgments which were threatened and in part executed (Ps 78:38,39): But he, being full of compassion, forgave their iniquity. One would think this counterfeit repentance should have filled up the measure of their iniquity. What could be more provoking than to lie thus to the holy God, than thus to keep back part of the price, the chief part? Ac 5:3. And yet he, being full of compassion, forgave their iniquity thus far, that he did not destroy them and cut them off from being a people, as he justly might have done, but spared their lives till they had reared another generation which should enter into the promised land. Destroy it not, for a blessing is in it, Isa 65:8. Many a time he turned his anger away (for he is Lord of his anger) and did not stir up all his wrath, to deal with them as they deserved: and why did he not? Not because their ruin would have been any loss to him, but, (1.) Because he was full of compassion and, when he was going to destroy them, his repentings were kindled together, and he said, How shall I give thee up, Ephraim? How shall I deliver thee, Israel? Ho 11:8. (2.) Because, though they did not rightly remember that he was their rock, he remembered that they were but flesh. He considered the corruption of their nature, which inclined them to evil, and was pleased to make that an excuse for his sparing them, though it was really no excuse for their sin. See Ge 6:3. He considered the weakness and frailty of their nature, and what an easy thing it would be to crush them: They are as a wind that passeth away and cometh not again. They may soon be taken off, but, when they are gone, they are gone irrecoverably, and then what will become of the covenant with Abraham? They are flesh, they are wind; whence it were easy to argue they may justly, they may immediately, be cut off, and there would be no loss of them: but God argues, on the contrary, therefore he will not destroy them; for the true reason is, He is full of compassion.
40-72
Judgments and Mercies; Wonders Wrought for Israel; Renewed Mercies
简体中文
审判与怜悯；为以色列所行的奇事；重新施怜悯
⁴⁰ 他们在旷野悖逆他，在荒地叫他担忧，何其多呢！
⁴¹ 他们再三试探神，惹动以色列的圣者。
⁴² 他们不记念他的能力，也不记念他救赎他们脱离仇敌的日子。
⁴³ 他怎样在埃及显神迹，在琐安田显奇事，
⁴⁴ 把他们的江河并河汊的水都变为血，使他们不能喝。
⁴⁵ 他叫苍蝇成群落在他们当中，蛰噬他们，又叫青蛙灭坏他们。
⁴⁶ 把他们的土产交给蚂蚱，把他们劳碌得来的交给蝗虫。
⁴⁷ 他降冰雹打坏他们的葡萄树，下严霜打坏他们的桑树。
⁴⁸ 又把他们的牲畜交给冰雹，把他们的群畜交给闪电。
⁴⁹ 他使猛烈的怒气和忿怒、恼恨、苦难，成群降临他们中间，就是行毁灭的使者。
⁵⁰ 他为自己的怒气修平了路，不顾惜他们的灵魂，将他们交与瘟疫。
⁵¹ 又在埃及击杀一切长子，在含的帐棚中，击杀他们强壮时头生的。
⁵² 他却领出自己的民如羊，在旷野引他们如群畜。
⁵³ 他领他们稳稳妥妥地行走，使他们一无所惧；只是海淹没了他们的仇敌。
⁵⁴ 他带他们到自己圣地的边界，到他右手所得的山。
⁵⁵ 他在他们前面赶出外邦人，用绳子将地分给他们为业，叫以色列支派的人住在他们的帐棚里。
⁵⁶ 他们仍旧试探悖逆至高的神，不守他的法度。
⁵⁷ 他们退后、行诡诈，像他们的列祖一样；他们如同偏斜的弓。
⁵⁸ 因他们的邱坛惹了他的怒气，因他们雕刻的偶像触动他的愤恨。
⁵⁹ 神听见就发怒，极其憎恶以色列。
⁶⁰ 甚至他离弃示罗的帐幕，就是他在人间所搭的帐棚。
⁶¹ 又将他的能力交与人掳去，将他的荣耀交在敌人手中。
⁶² 并将他的百姓交与刀剑，向他的产业发怒。
⁶³ 少年人被火烧灭，处女也无喜歌。
⁶⁴ 祭司倒在刀下，寡妇却不哀哭。
⁶⁵ 那时主如睡醒，像勇士因饮酒呼喊。
⁶⁶ 他便打退了他的敌人，叫他们永蒙羞辱。
⁶⁷ 并且他弃绝约瑟的帐棚，不拣选以法莲支派。
⁶⁸ 却拣选犹大支派，他所喜爱的锡安山。
⁶⁹ 建造他的圣所，好像高山，好像他所建立的地，存到永远。
⁷⁰ 又拣选他的仆人大卫，从羊圈中将他选取来。
⁷¹ 叫他不再跟从那些带羔羊的母羊，为要牧养自己的百姓雅各，和自己的产业以色列。
⁷² 于是他按心中的纯正牧养他们，用手中的巧妙引导他们。
这段经文的主旨和范围与前一段相同，述明神向以色列所施的大怜悯，他们是何等惹动神怒，神又因他们的罪降下什么审判，至终在审判之中仍记念怜悯。那些从神领受怜悯的人，不要因此被怂恿去犯罪，因为他们所得的怜悯，要加重他们的罪，并加速对罪的刑罚；然而那些因罪受神责罚的人，也不要因此灰心而不肯悔改，因为刑罚乃是悔改的途径，并不拦阻神为他们所存留的怜悯。请留意——
一、以色列人在旷野的罪再次被回顾，因为是写给我们的鉴戒（诗 78:40,41）：『他们在旷野悖逆他，何其多呢！』不是一次两次，而是多次；悖逆的重复大大加重了罪，正如地点也加重了罪（诗 78:17）。神记下他们多少次惹动他，他们自己却没有记下。民 14:22：『他们……试探我这十次。』他们惹动他，与其说是激怒了他，不如说是叫他担忧；因为他看他们如儿女（『以色列是我的儿子，我的长子』），儿女的不孝与失敬，比起惹怒来更叫慈爱的父母担忧；他们放在心上，引为伤心（赛 1:2）。他们叫他担忧，因为他们迫使他不得不责罚他们，而他并非甘心如此。他们在他面前自卑之后，又『退后试探神』，和从前一样，又『惹动以色列的圣者』，向他指示他当用什么方法证明自己的大能和与他们同在，又当用什么方法引导他们、供给他们。他们限制他照他们的方式和他们的时间，仿佛他未曾察觉他们在向他发怨言。我们要去『限制以色列的圣者』，便是僭越；因为他既是『圣者』，必行最荣耀他自己之事；他既是『以色列的圣者』，必行最有益于他们之事；我们若想指示他，就是既质疑他的智慧，又暴露自己的骄傲与愚昧。他们之所以后来要限制神，乃是因为忘记了神从前的恩惠（诗 78:42）：『他们不记念他的能力』——不记念他的能力何等浩大，又曾为他们伸出手来——也不记念『他救赎他们脱离仇敌』——脱离法老那图谋毁灭他们的大仇敌——的日子。有些日子因着显赫的拯救而与众不同，永远不可忘记；因为记念这些日子，能鼓励我们在极大的急难中坚定不移。
二、神向以色列所施的怜悯——他们试探神、限制神时正是忘了这些；这一串神为他们所行的奇事清单，比起前一段（诗 78:12等）开始得更早，也追溯得更远。
- 此处从他们出埃及的拯救起首，并论及神用以迫使埃及人释放他们的灾殃：这些就是『他在埃及所行的神迹』（诗 78:43），就是他在『琐安田』所行的奇事——意即在琐安的乡野，正如我们说『在某某的乡野』一般。
〔1〕埃及的几样灾殃在此被一一陈明，大声宣告神的大能和他向以色列的恩惠，并向他的和他们的仇敌宣告惊吓。例如：〔a〕水变血之灾；他们曾痛饮神百姓之血——甚至婴孩之血——如今神叫他们饮血，『因为他们是配得的』（诗 78:44）。〔b〕成群的苍蝇和青蛙搅扰他们，大群小虫漫山遍野，『蛰噬他们』，『灭坏他们』（诗 78:45）。因为神能叫最软弱、最卑微的动物在他喜悦时成为他烈怒的器皿；它们力量上所缺的，可在数目上补足。〔c〕蝗虫之灾，吞灭了他们的出产和劳碌得来的（诗 78:46）。它们被称为『我的大军队』（珥 2:25）。〔d〕冰雹之灾，毁坏了他们的树木——尤其是最软弱的『葡萄树』（诗 78:47），又毁坏了他们的牲畜——尤其是最软弱的『羊群』，被『闪电』击杀（诗 78:48）；『严霜』（此词原文意为凝结的雨）来势之烈，连『桑树』也被击毁。〔e〕击杀长子，是埃及诸灾中最后也最重的一灾，使以色列的拯救得以成全；它在旨意上居首（出 4:23），在执行上居尾；因为若较轻的手段能成就这事，这一灾本可避免；但此处详加描述（诗 78:49-51）。第一，神的烈怒是这灾的缘由。如今震怒已极尽临到埃及人身上；法老的心既在较轻的审判之后屡次刚硬，神如今便『激起他一切的烈怒』；因为他『使猛烈的怒气降临他们中间』——最高度的烈怒，『忿怒和恼恨』为因，『苦难』——患难与困苦（罗 2:8,9）——为果。这是他从高处倾倒下来的，毫不顾惜，他们『不能逃脱他的手』（伯 27:22）。『他为自己的怒气修平了路』——原文之意为『他为自己的怒气称量了路径』。他并非漫无目标地将怒气倾倒在他们身上，而是按分量而行。他的烈怒在公义的天平里被极其精确地称过；因为他在最大的不悦之中，也从未、也永不会向任何受造之物行不义：他怒气的路径总是经过称量的。第二，神的使者是被差遣执行这事的器皿：他『打发行毁灭的使者临到他们中间』——并非本性为恶的使者，而是就所奉之差遣而言为恶；他们是行毁灭的使者，或是刑罚的使者，遍行埃及全地，照着神怒气所称量的路径，不击杀一切，只击杀长子。良善的天使对罪人而言便成为恶的使者。那以圣洁的神为仇敌的人，休想圣洁的天使作他的朋友。第三，执行本身极其严厉：他『不顾惜他们的灵魂，将他们交与瘟疫』，任凭死亡在他们中间夸胜，把他们的生命如线一般立即割断；因为他『击杀埃及一切长子』（诗 78:51），就是『他们强壮时头生的』，是他们各家各户的希望；儿女是父母的力量，长子便是『他们强壮时头生的』。如此，因以色列在神眼中看为宝贵，他便『使众人作他们的代价，使列邦换他们的生命』（赛 43:4）。
〔2〕借着这些降于埃及人的灾殃，神为自己的百姓『开了出路，使他们如羊出来』——把他们与埃及人分别出来，『如同牧人分别绵羊山羊一般』，因为他已借着羔羊之血洒在门框上，给自己的羊群盖上印记。他『使他们如羊出来』，并不知往何处去，又在旷野『引导他们』，如同牧人引导自己的羊群，怀着一切可能的眷顾和慈怜（诗 78:52）。他『领他们稳稳妥妥地行走』，虽经险路，使他们『一无所惧』——意即无需畏惧；他们在红海边的确惊惶过（出 14:10），但对他们所说的、为他们所作的，有效地止息了他们的恐惧。然而『海却淹没了他们的仇敌』，那些胆敢追入海中的仇敌（诗 78:63）。海于他们如通衢，于逼迫他们的人却如坟穴。
- 此处一直追溯至他们定居迦南（诗 78:54）：他带他们『到自己圣地的边界』，到那块他在其中设立圣所之地——这地仿佛是全地的中心和首邑，是它的冠冕和荣耀。能作神之圣所边界的地，是有福之地。那地的福分在于神在那里被人认识，那里有他的圣所和居所（诗 76:1,2）。全地广义而言，锡安狭义而言，便是『他右手所得的山』——他借自己的大能分别为圣归己之地。参见诗 44:3。他使他们『高处骑乘』（赛 58:14；申 32:13）。他们发现迦南人正平静安然地占据那地，但神在他们面前『赶出外邦人』——他作为全地之主，不但废了他们的所有权，更亲自执行了对他们所判定的审判，作为万军之主，把他们赶出去，又使他的百姓以色列『践踏他们的高处，用绳量给他们各支派为业』，使他们住在那些被灭之人的房屋里。神本可以把无人居住、未曾开垦的旷野（其广袤也许与迦南相近）变为肥沃之地，将他们栽种在那里；但他为他们所定的地，是要作天上的预表，所以必须是『众地之荣耀』；这地也必须经过争战才能得着，因为『天国是努力进入的』。
三、以色列人定居迦南之后所犯的罪（诗 78:56-58）。子民『效法他们的列祖』，把旧有的败坏带进新的居所。神虽为他们行了大事，他们仍旧『试探、悖逆至高的神』。神赐给他们法度，他们却不遵守；他们起初应许甚佳，却随即退后，对神言辞好听，行事却诡诈，『如同偏斜的弓』——看似能把箭送到靶上，拉满之时却断裂，把箭丢在弓手脚前，甚至反弹到他脸上。他们既抓不住，他们的应许和宣告也不可信赖。他们有时似乎专心归向神，但随即『偏离』，又『因他们的邱坛和雕刻的偶像惹动他发怒』。偶像崇拜是他们最容易缠累的罪，虽屡次表示悔改，又屡次重蹈覆辙。敬拜偶像或借着偶像敬拜神——仿佛他不过是个偶像——都是属灵的淫乱，所以他们因此被说成是『触动他的愤恨』（申 32:16,21）。
四、神因这些罪而降于他们的审判。他们身处迦南，并不比他们出自以色列的血统更能保护他们在罪中安稳。『在地上万家中，我只认识你们；因此，我必追讨你们的一切罪孽』（摩 3:2）。偶像崇拜在外邦人中被姑息，在以色列中却不然。1. 神向他们发怒（诗 78:59）：『神听见就发怒』——听见他们罪孽的呼声上达他面前——他便『发怒』，视之为极其可恶，确实应当如此；他『极其憎恶以色列』，就是他先前极其喜爱并喜悦的以色列。那些原是他所拣选的子民，如今成了他烈怒之世代。擅敢犯的罪，尤其是拜偶像，连以色列人也叫神的圣洁厌恶，落在他的公义之下。2. 他离弃在他们中间的会幕，撤去那荣耀之上的护卫（诗 78:60）。神总不离开我们，直等到我们离开他；总不收回他的同在，直等到我们将他逐出。他的名为『忌邪者』，他是忌邪的神；所以他既已与这百姓立约如许配，他们既拥抱外邦人的怀抱，他便厌恶弃绝他们，不再与他们同居，这原不足为奇。『示罗的会幕』是『他在人间所搭的帐棚』——神要在其中『确实住在世人之间』；但他的百姓既背信弃义地离弃了它，他便公义地离弃了它，于是其中的荣耀尽都离去。以色列失去神在会幕中的同在，从会幕所得的喜乐便所剩无几。3. 他将一切交在仇敌手中。神所离弃的，便成为毁灭者轻易的掠物。非利士人是与属神的以色列人死敌，也是与以色列的神死敌，然而神要使用他们作鞭打他百姓的杖。〔1〕神任凭他们把约柜掳去，作为战利品抬走，要表明他不但离弃了会幕，连约柜也离弃了，约柜如今不再作他同在的记号（诗 78:61）：『他将他的能力交与掳掠』，仿佛已被削弱、已被征服；他的荣耀也蒙羞被『交在敌人手中』。其事迹记于撒上 4:11。约柜既在以色列人中如客旅，不久在非利士人中作俘虏，也就不足为奇了。〔2〕他任凭以色列军队被非利士人击溃（诗 78:62,63）：他将百姓『交与刀剑』——交在他自己公义的刀剑和仇敌暴怒的刀剑之下，因为他『向自己的产业发怒』；他那烈怒是『烧灭少年人』的火，正当盛年之时，或死于刀下，或死于疾病——毁坏之惨，以致『处女不得歌颂』——意即『不得嫁人』（这在众人眼中本为尊荣），因为没有少年人可作她们的配偶，又因以色列的患难和灾祸繁多而重大，以致婚宴之乐被视为不合时宜，正如经上所说：『不怀孕的子宫有福了』。普遍的毁灭造成男丁稀缺。赛 13:12：『我必使人比精金还少』，以致『七个女人必拉住一个男人』（赛 4:1；赛 3:25）。然而这还不是最重的：〔3〕连『他们的祭司』——那些伺候约柜的——也『倒在刀下』，就是何弗尼和非尼哈。他们之死乃属公义，因他们使自己卑贱，在耶和华面前罪大恶极；他们的祭司职分不但不能保护他们，反而加重他们的罪，加速他们的败亡。他们之死于刀下也是公义的，因为他们毫无蒙召、毫无凭据地暴露在战场之上。我们若离开自己的本位，偏离当尽的本分之路，便是把自己逐出神的保护之外。祭司既倒，他们的『寡妇却不哀哭』（诗 78:64）。一切哀悼的礼节都淹没在实质的悲伤之中；非尼哈的妻并不哀悼丈夫之死，自己反死了，因她给儿子起名叫『以迦博』（撒上 4:19等）。
五、神在怜悯中归回他们，并在这事之后为他们施恩显现。我们读不到他们的悔改归向神，但神『为以色列的苦难担忧』（士 10:16），又顾念自己的尊荣，『恐怕仇敌惹动我，惟恐他们以为他们的手有能力，就说，我们的手胜了，并非耶和华』（申 32:27）。所以『那时主如睡醒』（诗 78:65），『像勇士因饮酒呼喊』——不但像一个从睡眠中被唤醒、从醉卧中清醒的人，那时才注意他先前似全然忽视之事；更像一个因睡眠而精神焕发、因适度而清醒地享用酒而心中喜乐的人，因此更加活跃有力，宜于办事。神既已将自己的能力之约柜交于被掳，便如同顾念自己尊荣的一位，随即伸出大能的膀臂拯救它，激发自己的大能为百姓成就大事。
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他击打了那将约柜掳去的非利士人（诗 78:66）。他用痔疮击打他们的『后部』，从背后击伤他们，仿佛他们正在他面前逃窜——其实他们自以为得胜有余。他使他们蒙羞，他们自己也因用金子作痔疮的像，连同约柜一并送回作赔罪祭（撒上 6:5），使这羞辱永留为念，反而助成这羞辱之『永存不忘』。请注意，迟早神要借着使他的仇敌蒙羞而荣耀自己——正当他们因得胜而最为狂傲之时。
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他在约柜被掳数月、隐没数年之后，为它安排了新的安歇之所。他确实『弃绝了约瑟的帐幕』；他再没有把它送回以法莲支派的示罗（诗 78:67）。那地的废墟是神圣公义长存的纪念碑。『我所立于我名下的殿，你们且看』（耶 7:12）。但他并未全然从以色列收回荣耀；迁移约柜并不等于挪去荣耀。示罗失了它，以色列却没有。神必在世上保有他的教会，在人中保有他的国度，纵使这处或那处的灯台可能被挪去；不但如此，示罗的被弃，正是锡安的被选——正如许久之后，犹太人的失脚成为外邦人的富足（罗 11:12）。他『不拣选以法莲支派』——约书亚便属此支派——『却拣选犹大支派』（诗 78:68），因为那比约书亚更大的耶稣将由此支派而出。约柜从非利士人手中救出之后被运到的基列耶琳，便在犹大支派之中。约柜在那里占据了那支派；但随后被迁到锡安——『他所喜爱的锡安山』（诗 78:68），『居高华美，为全地所喜乐』；在那里他『建造他的圣所，好像高山，好像地』（诗 78:69）。大卫固然只是为约柜支搭了一个帐幕，但圣殿当时已被筹划、被预备，由他的儿子完成；那殿是，〔1〕极宏伟之处。它的建造如同君王和世上达官贵人的宫殿，甚至凌驾其上，更辉煌华美。所罗门建造了它，然而此处说神建造了它；因为他的父亲曾教导他——也许就是针对这项工程而言——『若不是耶和华建造房屋，建造的人就枉然劳力』（诗 127:1；此篇正是为所罗门而作）。〔2〕极稳固之处，如同大地一般——虽不似大地存到永远，但当它当存之时，却如大地一般稳固——这地是神『用他权能的命令托住』的；它直到福音的圣殿建立之日才最终被毁，而福音的圣殿要『如日月之恒』长存（诗 89:36,37），『阴间的权柄不能胜过它』。
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他在他们之上设立了善政——一个王权，一位合他心意的君王：他从以色列千万中拣选了『他的仆人大卫』，把权杖交在他手中——基督要从他的腰间而出，他也要作基督的预表（诗 78:70）。关于大卫，此处当留意：〔1〕他出身的卑微。论血统他的确高贵，因为他是犹大支派首领的后裔；但论他所受的教育却是贫寒。他所受的栽培不是作学者，也不是作战士，而是作牧人。他是『从羊圈中』被选取的，正如摩西一样；因为神喜悦赐尊荣给谦卑殷勤的人，从灰尘中抬举贫寒人，使他们与王子同坐；有时他发现那些最宜于担任公共职务的人，正是在独处和默想中度过早年的人。大卫的子孙曾被自己的出身微寒所讥诮：『这不是那木匠吗？』大卫被选取，并非如经文所说从公羊之前，而是从『带羔羊的母羊』之后——这特别暗示在牧人一切的美德中，他最为人称道的是他对羊群中最需要照顾者的温柔怜悯。这样的心性使他适于治国，也使他成为基督的预表——基督『像牧人牧养自己的羊群』之时，特别『温柔地引导那乳养小羊的』（赛 40:11）。〔2〕他被高举之伟大。神提拔他『牧养自己的百姓雅各』（诗 78:71）。神高举他作王——尤其是作雅各和以色列——神自己所珍视、所亲爱的子民——之王，这是极大的尊荣；但同时交托给他一项重任——治理那作神自己产业的子民。神高举他登上宝座，是要他『牧养』他们，不是要他『肥己』，是要他行善，不是要他使自己的家族显赫。这也是赐给一切属下的牧者——无论是官长还是传道人——的命令：『牧养神的群羊』。〔3〕他治国的福分。大卫既受了如此重大的托付，便从主得怜悯，在履行职责时既通明又忠心（诗 78:72）：『于是他牧养他们』——他治理他们、教训他们、引导他们、保护他们——〔a〕极诚实；他『按心中的纯正』而行，所追求的，无非是神的荣耀和受托百姓的福祉；他信仰的原则就是他治国的准则，他并非以属世的权术，而是『凭着神的恩惠，以敬虔的诚实』来施行。他所作的一切都出于善意，绝无别的企图。〔b〕极审慎；他『用手中的巧妙』而行。他不但所设计的极其真诚，所作的也极其审慎，并选择最恰当的手段追求他的目标，因为他的神指教他分辨。在这种治理之下的百姓有福了！诗人以这事作为神向以色列施恩那压轴的、至高的例证，实在大有道理，因为大卫是基督——那至大至善的牧者——的预表；基督先被降卑，然后被高举；预言说他必被赐以『智慧和聪明的灵』，必『以公义审判，并凭公正使软弱者得胜』（赛 11:3,4）。他心中之纯正、他手中之巧妙，他的一切臣民都可以全然倚靠；『他的政权与平安必加增无穷』。
英語原文
Judgments and Mercies; Wonders Wrought for Israel; Renewed Mercies
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 caterpillar, and their labour unto the locust.
⁴⁷ He destroyed their vines with hail, and their sycamore 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 first-born 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.
The matter and scope of this paragraph are the same with the former, showing what great mercies God had bestowed upon Israel, how provoking they had been, what judgments he had brought upon them for their sins, and yet how, in judgment, he remembered mercy at last. Let not those that receive mercy from God be thereby emboldened to sin, for the mercies they receive will aggravate their sin and hasten the punishment of it; yet let not those that are under divine rebukes for sin be discouraged from repentance, for their punishments are means of repentance, and shall not prevent the mercy God has yet in store for them. Observe,
I. The sins of Israel in the wilderness again reflected on, because written for our admonition (Ps 78:40,41): How often did they provoke him in the wilderness! Note once, nor twice, but many a time; and the repetition of the provocation was a great aggravation of it, as well as the place, Ps 78:17. God kept an account how often they provoked him, though they did not. Nu 14:22, They have tempted me these ten times. By provoking him they did not so much anger him as grieve him, for he looked upon them as his children (Israel is my son, my first-born), and the undutiful disrespectful behaviour of children does more grieve than anger the tender parents; they lay it to heart, and take it unkindly, Isa 1:2. They grieved him because they put him under a necessity of afflicting them, which he did not willingly. After they had humbled themselves before him they turned back and tempted God, as before, and limited the Holy One of Israel, prescribing to him what proofs he should give of his power and presence with them and what methods he should take in leading them and providing for them. They limited him to their way and their time, as if he did not observe that they quarrelled with him. It is presumption for us to limit the Holy One of Israel; for, being the Holy One, he will do what is most for his own glory; and, being the Holy One of Israel, he will do what is most for their good; and we both impeach his wisdom and betray our own pride and folly if we go about to prescribe to him. That which occasioned their limiting God for the future was their forgetting his former favours (Ps 78:42): They remembered not his hand, how strong it is and how it had been stretched out for them, nor the day when he delivered them from the enemy, Pharaoh, that great enemy who sought their ruin. There are some days made remarkable by signal deliverances, which ought never to be forgotten; for the remembrance of them would encourage us in our greatest straits.
II. The mercies of God to Israel, which they were unmindful of when they tempted God and limited him; and this catalogue of the works of wonder which God wrought for them begins higher, and is carried down further, than that before, Ps 78:12, etc.
1. This begins with their deliverance out of Egypt, and the plagues with which God compelled the Egyptians to let them go: these were the signs God wrought in Egypt (Ps 78:43), the wonders he wrought in the field of Zoan, that is, in the country of Zoan, as we say, in Agro N., meaning in such a country.
(1.) Several of the plagues of Egypt are here specified, which speak aloud the power of God and his favour to Israel, as well as terror to his and their enemies. As, [1.] The turning of the waters into blood; they had made themselves drunk with the bloods of God's people, even the infants, and now God gave them blood to drink, for they were worthy, Ps 78:44. [2.] The flies and frogs which infested them, mixtures of insects in swarms, in shoals, which devoured them, which destroyed them, Ps 78:45. For God can make the weakest and most despicable animals instruments of his wrath when he pleases; what they want in strength may be made up in number. [3.] The plague of locusts, which devoured their increase, and that which they had laboured for, Ps 78:46. They are called God's great army, Joe 2:25. [4.] The hail, which destroyed their trees, especially their vines, the weakest of trees (Ps 78:47), and their cattle, especially their flocks of sheep, the weakest of their cattle, which were killed with hot thunder-bolts (Ps 78:48), and the frost, or congealed rain (as the word signifies), was so violent that it destroyed even the sycamore-trees. [5.] The death of the first-born was the last and sorest of the plagues of Egypt, and that which perfected the deliverance of Israel; it was first in intention (Ex 4:23), but last in execution; for, if gentler methods would have done the work, this would have been prevented: but it is here largely described, Ps 78:49-51. First, The anger of God was the cause of it. Wrath had now come upon the Egyptians to the uttermost; Pharaoh's heart having been often hardened after less judgments had softened it, God now stirred up all his wrath; for he cast upon them the fierceness of his anger, anger in the highest degree, wrath and indignation the cause, and trouble (tribulation and anguish, Ro 2:8,9) the effect. This from on high he cast upon them and did not spare, and they could not flee out of his hands, Job 27:22. He made a way, or (as the word is) he weighed a path, to his anger. He did not cast it upon them uncertainly, but by weight. His anger was weighed with the greatest exactness in the balances of justice; for, in his greatest displeasure, he never did, nor ever will do, any wrong to any of his creatures: the path of his anger is always weighed. Secondly, The angels of God were the instruments employed in this execution: He sent evil angels among them, not evil in their own nature, but in respect to the errand upon which they were sent; they were destroying angels, or angels of punishment, which passed through all the land of Egypt, with orders, according to the weighed paths of God's anger, not to kill all, but the first-born only. Good angels become evil angels to sinners. Those that make the holy God their enemy must never expect the holy angels to be their friends. Thirdly, The execution itself was very severe: He spared not their soul from death, but suffered death to ride in triumph among them and gave their life over to the pestilence, which cut the thread of life off immediately; for he smote all the first-born in Egypt (Ps 78:51), the chief of their strength, the hopes of their respective families; children are the parents' strength, and the first-born the chief of their strength. Thus, because Israel was precious in God's sight, he gave men for them and people for their life, Isa 43:4.
(2.) By these plagues on the Egyptians God made a way for his own people to go forth like sheep, distinguishing between them and the Egyptians, as the shepherd divides between the sheep and the goats, having set his own mark on these sheep by the blood of the lamb sprinkled on their door-posts. He made them go forth like sheep, not knowing whither they went, and guided them in the wilderness, as a shepherd guides his flock, with all possible care and tenderness, Ps 78:52. He led them on safely, though in dangerous paths, so that they feared not, that is, they needed not to fear; they were indeed frightened at the Red Sea (Ex 14:10), but that was said to them, and done for them, which effectually silenced their fears. But the sea overwhelmed their enemies that ventured to pursue them into it, Ps 78:63. It was a lane to them, but a grave to their persecutors.
2. It is carried down as far as their settlement in Canaan (Ps 78:54): He brought them to the border of his sanctuary, to that land in the midst of which he set up his sanctuary, which was, as it were, the centre and metropolis, the crown and glory, of it. That is a happy land which is the border of God's sanctuary. It was the happiness of that land that there God was known, and there were his sanctuary and dwelling-place, Ps 76:1,2. The whole land in general, and Zion in particular, was the mountain which his right hand had purchased, which by his own power he had set apart for himself. See Ps 44:3. He made them to ride on the high places of the earth, Isa 58:14, De 32:13. They found the Canaanites in the full and quiet possession of that land, but God cast out the heathen before them, not only took away their title to it, as the Lord of the whole earth, but himself executed the judgment given against them, and, as Lord of hosts, turned them out of it, and made his people Israel tread upon their high places, dividing each tribe an inheritance by line, and making them to dwell in the houses of those whom they had destroyed. God could have turned the uninhabited uncultivated wilderness (which perhaps was nearly of the same extent as Canaan) into fruitful soil, and have planted them there; but the land he designed for them was to be a type of heaven, and therefore must be the glory of all lands; it must likewise be fought for, for the kingdom of heaven suffers violence.
III. The sins of Israel after they were settled in Canaan, Ps 78:56-58. The children were like their fathers, and brought their old corruptions into their new habitations. Though God had done so much for them, yet they tempted and provoked the most high God still. He gave them his testimonies, but they did not keep them; they began very promisingly, but they turned back, gave God good words, but dealt unfaithfully, and were like a deceitful bow, which seemed likely to send the arrow to the mark, but, when it is drawn, breaks, and drops the arrow at the archer's foot, or perhaps makes it recoil in his face. There was no hold of them, nor any confidence to be put in their promises or professions. They seemed sometimes devoted to God, but they presently turned aside, and provoked him to anger with their high places and their graven images. Idolatry was the sin that did most easily beset them, and which, though they often professed their repentance for, they as often relapsed into. It was spiritual adultery either to worship idols or to worship God by images, as if he had been an idol, and therefore by it they are said to move him to jealousy, De 32:16,21.
IV. The judgments God brought upon them for these sins. Their place in Canaan would no more secure them in a sinful way than their descent from Israel. You only have I known of all the families of the earth, therefore I will punish you, Am 3:2. Idolatry is winked at among the Gentiles, but not in Israel, 1. God was displeased with them (Ps 78:59): When God heard this, when he heard the cry of their iniquity, which came up before him, he was wroth, he took it very heinously, as well he might, and he greatly abhorred Israel, whom he had greatly loved and delighted in. Those that had been the people of his choice became the generation of his wrath. Presumptuous sins, idolatries especially, render even Israelites odious to God's holiness and obnoxious to his justice. 2. He deserted his tabernacle among them, and removed the defence which was upon that glory, Ps 78:60. God never leaves us till we leave him, never withdraws till we have driven him from us. His name is Jealous, and he is a jealous God; and therefore no marvel if a people whom he had betrothed to himself be loathed and rejected, and he refuse to cohabit with them any longer, when they have embraced the bosom of a stranger. The tabernacle at Shiloh was the tent God had placed among men, in which God would in very deed dwell with men upon the earth; but, when his people treacherously forsook it, he justly forsook it, and then all its glory departed. Israel has small joy of the tabernacle without the presence of God in it. 3. He gave up all into the hands of the enemy. Those whom God forsakes become an easy prey to the destroyer. The Philistines are sworn enemies to the Israel of God, and no less so to the God of Israel, and yet God will make use of them to be a scourge to his people. (1.) God permits them to take the ark prisoner, and carry it off as a trophy of their victory, to show that he had not only forsaken the tabernacle, but even the ark itself, which shall now be no longer a token of his presence (Ps 78:61): He delivered his strength into captivity, as if it had been weakened and overcome, and his glory fell under the disgrace of being abandoned into the enemy's hand. We have the story 1Sa 4:11. When the ark has become as a stranger among Israelites, no marvel if it soon be made a prisoner among Philistines. (2.) He suffers the armies of Israel to be routed by the Philistines (Ps 78:62,63): He gave his people over unto the sword, to the sword of his own justice and of the enemy's rage, for he was wroth with his inheritance; and that wrath of his was the fire which consumed their young men, in the prime of their time, by the sword or sickness, and made such a devastation of them that their maidens were not praised, that is, were not given in marriage (which is honourable in all), because there were no young men for them to be given to, and because the distresses and calamities of Israel were so many and great that the joys of marriage-solemnities were judged unseasonable, and it was said, Blessed is the womb that beareth not. General destructions produce a scarcity of men. Isa 13:12, I will make a man more precious than fine gold, so that seven women shall take hold of one man, Isa 4:1, Isa 3:25. Yet this was not the worst: (3.) Even their priests, who attended the ark, fell by the sword, Hophni and Phinehas. Justly they fell, for they made themselves vile, and were sinners before the Lord exceedingly; and their priesthood was so far from being their protection that it aggravated their sin and hastened their fall. Justly did they fall by the sword, because they exposed themselves in the field of battle, without call or warrant. We throw ourselves out of God's protection when we go out of our place and out of the way of our duty. When the priests fell their widows made no lamentation, Ps 78:64. All the ceremonies of mourning were lost and buried in substantial grief; the widow of Phinehas, instead of lamenting her husband's death, died herself, when she had called her son Ichabod, 1Sa 4:19, etc.
V. God's return, in mercy, to them, and his gracious appearances for them after this. We read not of their repentance and return to God, but God was grieved for the miseries of Israel (Jdg 10:16) and concerned for his own honour, fearing the wrath of the enemy, lest they should behave themselves strangely, De 32:27. And therefore then the Lord awaked as one out of sleep (Ps 78:65), and like a mighty man that shouteth by reason of wine, not only like one that is raised out of sleep and recovers himself from the slumber which by drinking he was overcome with, who then regards that which before he seemed wholly to neglect, but like one that is refreshed with sleep, and whose heart is made glad by the sober and moderate use of wine, and is therefore the more lively and vigorous, and fit for business. When God had delivered the ark of his strength into captivity, as one jealous of his honour, he soon put forth the arm of his strength to rescue it, stirred up his strength to do great things for his people.
1. He plagued the Philistines who held the ark in captivity, Ps 78:66. He smote them with emerods in the hinder parts, wounded them behind, as if they were fleeing from him, even when they thought themselves more than conquerors. He put them to reproach, and they themselves helped to make it a perpetual reproach by the golden images of their emerods, which they returned with the ark for a trespass-offering (1Sa 6:5), to remain in perpetuam rei memoriam—as a perpetual memorial. Note, Sooner or later God will glorify himself by putting disgrace upon his enemies, even when they are most elevated with their successes.
2. He provided a new settlement for his ark after it had been some months in captivity and some years in obscurity. He did indeed refuse the tabernacle of Joseph; he never sent it back to Shiloh, in the tribe of Ephraim, Ps 78:67. The ruins of that place were standing monuments of divine justice. God, see what I did to Shiloh, Jer 7:12. But he did not wholly take away the glory from Israel; the moving of the ark is not the removing of it. Shiloh has lost it, but Israel has not. God will have a church in the world, and a kingdom among men, though this or that place may have its candlestick removed; nay, the rejection of Shiloh is the election of Zion, as, long after, the fall of the Jews was the riches of the Gentiles, Ro 11:12. When God chose not the tribe of Ephraim, of which tribe Joshua was, he chose the tribe of Judah (Ps 78:68), because of that tribe Jesus was to be, who is greater than Joshua. Kirjath-jearim, the place to which the ark was brought after its rescue out of the hands of the Philistines, was in the tribe of Judah. There it took possession of that tribe; but thence it was removed to Zion, the Mount Zion which he loved (Ps 78:68), which was beautiful for situation, the joy of the whole earth; there it was that he built his sanctuary like high palaces and like the earth, Ps 78:69. David indeed erected only a tent for the ark, but a temple was then designed and prepared for, and finished by his son; and that was, (1.) A very stately place. It was built like the palaces of princes, and the great men of the earth, nay, it excelled them all in splendour and magnificence. Solomon built it, and yet here it is said God built it, for his father had taught him, perhaps with reference to this undertaking, that except the Lord build the house those labour in vain that build it, Ps 127:1, which is a psalm for Solomon. (2.) A very stable place, like the earth, though not to continue as long as the earth, yet while it was to continue it was as firm as the earth, which God upholds by the word of his power, and it was not finally destroyed till the gospel temple was erected, which is to continue as long as the sun and moon endure (Ps 89:36,37) and against which the gates of hell shall not prevail.
3. He set a good government over them, a monarchy, and a monarch after his own heart: He chose David his servant out of all the thousands of Israel, and put the sceptre into his hand, out of whose loins Christ was to come, and who was to be a type of him, Ps 78:70. Concerning David observe here, (1.) The meanness of his beginning. His extraction indeed was great, for he descended from the prince of the tribe of Judah, but his education was poor. He was bred not a scholar, not a soldier, but a shepherd. He was taken from the sheep-folds, as Moses was; for God delights to put honour upon the humble and diligent, to raise the poor out of the dust and to set them among princes; and sometimes he finds those most fit for public action that have spent the beginning of their time in solitude and contemplation. The Son of David was upbraided with the obscurity of his original: Is not this the carpenter? David was taken, he does not say from leading the rams, but from following the ewes, especially those great with young, which intimated that of all the good properties of a shepherd he was most remarkable for his tenderness and compassion to those of his flock that most needed his care. This temper of mind fitted him for government, and made him a type of Christ, who, when he feeds his flock like a shepherd, does with a particular care gently lead those that are with young, Isa 40:11. (2.) The greatness of his advancement. God preferred him to feed Jacob his people, Ps 78:71. It was a great honour that God put upon him, in advancing him to be a king, especially to be king over Jacob and Israel, God's peculiar people, near and dear to him; but withal it was a great trust reposed in him when he was charged with the government of those that were God's own inheritance. God advanced him to the throne that he might feed them, not that he might feed himself, that he might do good, not that he might make his family great. It is the charge given to all the under-shepherds, both magistrates and ministers, that they feed the flock of God. (3.) The happiness of his management. David, having so great a trust put into his hands, obtained mercy of the Lord to be found both skilful and faithful in the discharge of it (Ps 78:72): So he fed them; he ruled them and taught them, guided and protected them, [1.] Very honestly; he did it according to the integrity of his heart, aiming at nothing but the glory of God and the good of the people committed to his charge; the principles of his religion were the maxims of his government, which he administered, not with carnal policy, but with godly sincerity, by the grace of God. In every thing he did he meant well and had no by-end in view. [2.] Very discreetly; he did it by the skilfulness of his hands. He was not only very sincere in what he designed, but very prudent in what he did, and chose out the most proper means in pursuit of his end, for his God did instruct him to discretion. Happy the people that are under such a government! With good reason does the psalmist make this the finishing crowning instance of God's favour to Israel, for David was a type of Christ the great and good Shepherd, who was humbled first and then exalted, and of whom it was foretold that he should be filled with the spirit of wisdom and understanding and should judge and reprove with equity, Isa 11:3,4. On the integrity of his heart and the skilfulness of his hands all his subjects may entirely rely, and of the increase of his government and people there shall be no end.
本篇是史实之诗;它记述神赐给以色列的大怜悯、他们用以惹怒他的大罪、以及他们因罪而受的多方责罚。诗人在前篇已开始叙述古时神的奇事以为自己在艰难之日的自勉;他在那里突然中断,此处却为教会的造就而重提此题,并加以详论,不仅说明神曾如何善待他们——这是更进一步施恩的凭据——也说明他们曾如何卑鄙地对待神,这就证明神此时责罚他们原是公义,也禁止一切怨言。本篇结构如下:一、这卷教会史的前言——命令当代人留意,并推荐后世研读(诗78:1-8);二、自摩西至大卫的史实本身;它被写成诗篇或诗歌,为要更易于记忆并传于后世,且使其歌唱能比仅仅叙述更使他们受感于其中所记之事。本诗的总旨见(诗78:9-11),其中提及他们目前所受的责罚(诗78:9)、招致那责罚的罪(诗78:10),并神已往向他们所施的怜悯——这怜悯加重了那罪(诗78:11)。至于其细节,我们在此被告知:1. 神为他们所行的奇事——领他们出埃及(诗78:12-16)、在旷野供养他们(诗78:23-29)、击打并倾覆他们的仇敌(诗78:43-55),最终使他们得着应许之地为业(诗78:54,55);2. 他们对神的恩惠如何忘恩,并犯下何等多何等大的惹怒之罪——他们如何向神发怨言并疑惑他(诗78:17-20),并在受罚时只有虚假的悔改与顺服(诗78:34-37),如此使圣灵担忧并试探他(诗78:40-42);他们到了迦南之后又如何以偶像之事冒犯神(诗78:56-58);3. 神如何公义地因他们的罪刑罚他们(诗78:21,22)——在旷野使他们的罪成为他们的刑罚(诗78:29-33),以及最近约柜被非利士人掳去之时(诗78:59-64);4. 神如何恩慈地宽容他们、并在他们的惹怒之外仍以怜悯归来——他已往赦免了他们(诗78:38,39),最近又挪去他们自招的刑罚,使他们于教会与国家两方都得着幸福的建立(诗78:65-72)。本诗的总旨在我们歌唱时可有助于使我们追想神已往为我们与为他教会所行的事,以及我们曾向他所作的事;其细节也可有助于我们,警戒我们防备古时以色列所显然犯的不信与忘恩之罪——其记录是为我们学习而存留的。「这些事……都是鉴戒」(林前10:11;来4:11)。