psa 78:0INTRODUCTION TO PSALM 78 Maschil of Asaph. Or for "Asaph" (f); a doctrinal and "instructive" psalm, as the word "Maschil" signifies; see Psa 32:1, which was delivered to Asaph to be sung; the Targum is, "the understanding of the Holy Spirit by the hands of Asaph.'' Some think David was the penman of it; but from the latter part of it, in which mention is made of him, and of his government of the people of Israel, it looks as if it was wrote by another, and after his death, though not long after, since the account is carried on no further than his times; and therefore it is probable enough it was written by Asaph, the chief singer, that lived in that age: whoever was the penman of it, it is certain he was a prophet, and so was Asaph, who is called a seer, the same with a prophet, and who is said to prophesy, Ch2 29:30 and also that he represented Christ; for that the Messiah is the person that is introduced speaking in this psalm is clear from Mat 13:34 and the whole may be considered as a discourse of his to the Jews of his time; giving them an history of the Israelites from their first coming out of Egypt to the times of David, and in it an account of the various benefits bestowed upon them, of their great ingratitude, and of the divine resentment; the design of which is to admonish and caution them against committing the like sins, lest they should be rejected of God, as their fathers were, and perish: some Jewish writers, as Arama observes, interpret this psalm of the children of Ephraim going out of Egypt before the time appointed. Psalms 78:1
tPs 78:25 Man did eat angels' food,.... Or, "the bread of the mighty" (d); such as Moses and Elijah ate of; so Arama; but Aben Ezra and Kimchi interpret it of the clouds, or skies, said to be strong, Job 37:18 in which the manna was prepared, and let down: but rather the words may be read, "every man did eat the bread of the mighty ones"; of princes and nobles, and the great men of the earth; it was royal food, it was princely fare; and, indeed, the common people of Israel ate the same as their princes and nobles did; they all fared alike; but the Septuagint, Vulgate Latin, and all the Oriental versions, render the word "angels", and so Jarchi interprets it, and who are called mighty angels, and are creatures that excel in strength, Th2 1:7 now the manna may be said to be their food, as it is in the Apocrypha: "Instead whereof thou feddest thine own people with angels' food, and didst send them from heaven bread prepared without their labour, able to content every man's delight, and agreeing to every taste.'' (Wisdom 16:20) because it might be prepared in the air by the ministry of angels, and given by their disposition, as the law was, Act 7:53 or because it came down from heaven, where they dwell, and so the Targum, "the children of men did eat food, which came down from the habitation of angels;'' or because it was most excellent food, as the tongue of angels is the most excellent and eloquent, Co1 13:1, or because it was such food, that, if angels ate any, it was fit for them, and not at all unworthy of them. Cocceius thinks, and so Gussetius (e), that by the mighty ones are meant the mighty God, Father, Son, and Spirit, by whom this food was prepared and given; so the word is used in the singular number, of Jehovah, who is called the mighty One of Jacob, Gen 49:24 and of the Redeemer, Isa 49:26, he sent them meat to the full; which may be understood either of the manna, of which they had great plenty, so that there was no lack for any man, and this continued with them till they came to the land of Canaan; or of the quails, of which in the following verses. (d) "fortium", Pagninus, Montanus, &c. "magnificorum, potentium", Vatablus. (e) Comment. Ebr. p. 14. Vid. Witsium de Oeconom. Foeder. l. 4. c. 10. sect. 99. Psalms 78:26
tPs 78:49 He cast upon them the fierceness of his anger,.... This with the following words, wrath, and indignation, and trouble, are thought by some to intend the other plagues, which are not particularly mentioned; or rather they express the manner in which they were all inflicted, in great wrath and hot displeasure for their sins and iniquities, and which particularly were shown by sending evil angels among them; not evil in themselves, but because they were the instruments God made use of to bring evil things upon the Egyptians, as good angels often are; though some think that demons, devils, or wicked spirits, were sent among them at that time; the darkness was over all the land, and frightened them; in the Apocrypha: "3 For while they supposed to lie hid in their secret sins, they were scattered under a dark veil of forgetfulness, being horribly astonished, and troubled with strange apparitions. 4 For neither might the corner that held them keep them from fear: but noises as of waters falling down sounded about them, and sad visions appeared unto them with heavy countenances.'' (Wisdom 17) According to Arama, the three last plagues are meant: the words may be rendered "messengers of evil things" (l), as they are by some, and be understood of Moses and Aaron, who were sent time after time with messages of evil things to Pharaoh, in which were expressed his wrath and fury against them. (l) "numcios malorum", Junius & Tremellius, Piscator. Psalms 78:50
tPs 78:57 But turned back,.... From God and his worship, apostatized from the true religion, and turned to idols: and dealt unfaithfully, like their fathers; in the wilderness; see Psa 78:8, they were turned aside like a deceitful bow; that promises well to carry the arrow right, but drops it at the feet of the archer; or carries it another way, so that it misses the mark, The Targum is, "as a bow casting arrows;'' to the ground, and not to the mark; see Hos 7:16, or being too much stretched is suddenly broken, and kills the archer; or returns to its own nature; so Arama. Psalms 78:58