Psalm 78:22

Because they believed not in God, and trusted not in his salvation:

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

78:9-39. Sin dispirits men, and takes away the heart. Forgetfulness of God's works is the cause of disobedience to his laws. This narrative relates a struggle between God's goodness and man's badness. The Lord hears all our murmurings and distrusts, and is much displeased. Those that will not believe the power of God's mercy, shall feel the fire of his indignation. Those cannot be said to trust in God's salvation as their happiness at last, who can not trust his providence in the way to it. To all that by faith and prayer, ask, seek, and knock, these doors of heaven shall at any time be opened; and our distrust of God is a great aggravation of our sins. He expressed his resentment of their provocation; not in denying what they sinfully lusted after, but in granting it to them. Lust is contented with nothing. Those that indulge their lust, will never be estranged from it. Those hearts are hard indeed, that will neither be melted by the mercies of the Lord, nor broken by his judgments. Those that sin still, must expect to be in trouble still. And the reason why we live with so little comfort, and to so little purpose, is, because we do not live by faith. Under these rebukes they professed repentance, but they were not sincere, for they were not constant. In Israel's history we have a picture of our own hearts and lives. God's patience, and warnings, and mercies, imbolden them to harden their hearts against his word. And the history of kingdoms is much the same. Judgments and mercies have been little attended to, until the measure of their sins has been full. And higher advantages have not kept churches from declining from the commandments of God. Even true believers recollect, that for many a year they abused the kindness of Providence. When they come to heaven, how will they admire the Lord's patience and mercy in bringing them to his kingdom!

Barnes' Notes on the Bible

Because they believed not in God - They did not believe in his power, or in his promises.

And trusted not in his salvation - In his power and his willingness to save. They had had abundant evidence of that power, but they still doubted his ability to save them, notwithstanding all that he had done for them.

Jamieson-Fausset-Brown Bible Commentary

22. (Compare Heb 8:8, 9).

Matthew Poole's Commentary

That he both could and would save them from the famine and destruction which they feared.

Gill's Exposition of the Entire Bible

Because they believed not in God,.... That he was able to give them bread, and provide flesh for them, or bring them through the wilderness to Canaan's land, as he had promised. God, and he only, is the object of faith, and he is to be believed in at all times, and for all things temporal and spiritual; and nothing is more displeasing to him than unbelief; for as faith gives glory to him, unbelief reflects dishonour upon him; faith sets its seal to him as true, but unbelief makes him a liar; and what is more provoking to man than to have his veracity called in question, and to be counted a liar? in short, as faith has salvation annexed to it, unbelief has damnation, and to whom did the Lord swear that they should not enter into his rest but to them that believed not? so great an evil is unbelief, and is the sin which "easily beset" (c) the Israelites, as appears from the context; see Hebrews 3:12.

and trusted not in his salvation; which he promised them, and bid them stand still and see, Exodus 14:13, and of which they had had some proofs and instances in leading them through the Red sea, and thus far guiding them through the wilderness, and providing for them; and therefore had reason and encouragement to trust in the Lord, that he would yet be with them, and save them, and complete the mercy promised unto them.

(c) which Suidas, in voce interprets a foolish thing; and it is thought by his learned editor Kusterus, in ibid. to allude to foolish persons, who stand round about a mountebank or juggler, gazing at his tricks with pleasure and admiration, being insnared by them.

Geneva Study Bible

Because they believed not in God, and {n} trusted not in his salvation:

(n) That is, in his fatherly providence, by which he cares for his, and provides sufficiently.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

22. For a moment they had believed (Exodus 14:31), but they soon fell away. Cp. Numbers 14:11, a verse which might serve as a motto for this Psalm. his salvation] Of which they had had such marvellous proof in the Exodus (Exodus 14:13; Exodus 15:2).

Pulpit Commentary

Verse 22. - Because they believed not in God, and trusted not in his salvation. They trusted neither in God's power nor in his love; they neither believed that he would nor that he could save them. Psalm 78:22

Keil and Delitzsch Biblical Commentary on the Old Testament

It is now related how wonderfully God led the fathers of these Ephraimites, who behaved themselves so badly as the leading tribe of Israel, in the desert; how they again and again ever indulged sinful murmuring, and still He continued to give proofs of His power and of His loving-kindness. The (according to Numbers 13:22) very ancient Zoan (Tanis), ancient Egyptian Zane, Coptic G'ane, on the east bank of the Tanitic arm of the Nile, so called therefrom - according to the researches to which the Turin Papyrus No. 112 has led, identical with Avaris (vid., on Isaiah 19:11)

(Note: The identity of Avaris and Tanis is in the meanwhile again become doubtful. Tanis was the Hyksos city, but Pelusium equals Avaris the Hyksos fortress; vid., Petermann's Mittheilungen, 1866, S. 296-298.)

- was the seat of the Hyksos dynasties that ruled in the eastern Delta, where after their overthrow Rameses II, the Pharaoh of the bondage, in order to propitiate the enraged mass of the Semitic population of Lower Egypt, embraced the worship of Baal instituted by King Apophis. The colossal sitting figure of Rameses II in the pillared court of the Royal Museum in Berlin, says Brugsch (Aus dem Orient ii. 45), is the figure which Rameses himself dedicated to the temple of Baal in Tanis and set up before its entrance. This mighty colossus is a contemporary of Moses, who certainly once looked upon this monument, when, as Psalm 78 says, he "wrought wonders in the land of Egypt, in the field of Zoan." The psalmist, moreover, keeps very close to the Tra in his reproduction of the history of the Exodus, and in fact so close that he must have had it before him in the entirety of its several parts, the Deuteronomic, Elohimistic, and Jehovistic. Concerning the rule by which it is appointed ‛ā'sa phéle, vid., on Psalm 52:5. The primary passage to Psalm 78:13 (cf. נוזלים Psalm 78:16) is Exodus 15:8. נד is a pile, i.e., a piled up heap or mass, as in Psalm 33:7. And Psalm 78:14 is the abbreviation of Exodus 13:21. In Psalm 78:15. the writer condenses into one the two instances of the giving of water from the rock, in the first year of the Exodus (Exodus 17) and in the fortieth year (Numbers 20). The Piel יבקּע and the plural צרים correspond to this compression. רבּה is not an adjective (after the analogy of תּהום רבּה), but an adverb as in Psalm 62:3; for the giving to drink needs a qualificative, but תהמות does not need any enhancement. ויּוצא has ı̂ instead of ē as in Psalm 105:43.

The fact that the subject is continued in Psalm 78:17 with ויּוסיפוּ without mention having been made of any sinning on the part of the generation of the desert, is explicable from the consideration that the remembrance of that murmuring is closely connected with the giving of water from the rock to which the names Massah u-Merı̂bah and Merı̂bath-Kadesh (cf. Numbers 20:13 with Numbers 27:14; Deuteronomy 32:51) point back: they went on (עוד) winning against Him, in spite of the miracles they experienced. למרות is syncopated from להמרות as in Isaiah 3:8. The poet in Psalm 78:18 condenses the account of the manifestations of discontent which preceded the giving of the quails and manna (Exodus 16), and the second giving of quails (Numbers 11), as he has done the two cases of the giving of water from the rock in Psalm 78:15. They tempted God by unbelievingly and defiantly demanding (לשׁאל, postulando, Ew. 280, d) instead of trustfully hoping and praying. בּלבבם points to the evil fountain of the heart, and לנפשׁם describes their longing as a sensual eagerness, a lusting after it. Instead of allowing the miracles hitherto wrought to work faith in them, they made the miracles themselves the starting-point of fresh doubts. The poet here clothes what we read in Exodus 16:3; Numbers 11:4., Psalm 21:5, in a poetic dress. In לעמּו the unbelief reaches it climax, it sounds like self-irony. On the co-ordinating construction "therefore Jahve heard it and was wroth," cf. Isaiah 5:4; Isaiah 12:1; Isaiah 50:2; Romans 6:17. The allusion is to the wrath-burning at Taberah (Tab'eera), Numbers 11:1-3, which preceded the giving of the quails in the second year of the Exodus. For it is obvious that Psalm 78:21 and Numbers 11:1 coincide, ויתעבר ואשׁ here being suggested by the ותבער־בם אשׁ eht yb d of that passage, and אף עלה being the opposite of ותשׁקע האשׁ in Psalm 78:2. A conflagration broke out at that time in the camp, at the same time, however, with the breaking out of God's anger. The nexus between the anger and the fire is here an outward one, whereas in Numbers 11:1 it is an internal one. The ground upon which the wrathful decree is based, which is only hinted at there, is here more minutely given in Psalm 78:22 : they believed not in Elohim (vid., Numbers 14:11), i.e., did not rest with believing confidence in Him, and trusted not in His salvation, viz., that which they had experienced in the redemption out of Egypt (Exodus 14:13; Exodus 15:2), and which was thereby guaranteed for time to come. Now, however, when Taberah is here followed first by the giving of the manna, Psalm 78:23-25, then by the giving of the quails, Psalm 78:26-29, the course of the events is deranged, since the giving of the manna had preceded that burning, and it was only the giving of the quails that followed it. This putting together of the two givings out of order was rendered necessary by the preceding condensation (in Psalm 78:18-20) of the clamorous desire for a more abundant supply of food before each of these events. Notwithstanding Israel's unbelief, He still remained faithful: He caused manna to rain down out of the opened gates of heaven (cf. "the windows of heaven," Genesis 7:11; 2 Kings 7:2; Malachi 3:10), that is to say, in richest abundance. The manna is called corn (as in Psalm 105:40, after Exodus 16:4, it is called bread) of heaven, because it descended in the form of grains of corn, and supplied the place of bread-corn during the forty years. לחם אבּירים the lxx correctly renders ἄρτον ἀγγέλων (אבּירים equals גּבּרי כח, Psalm 103:20). The manna is called "bread of angels" (Wisd. 16:20) as being bread from heaven (Psalm 78:24, Psalm 105:40), the dwelling-place of angels, as being mann es-semâ, heaven's gift, its Arabic name, - a name which also belongs to the vegetable manna which flows out of the Tamarix mannifera in consequence of the puncture of the Coccus manniparus, and is even at the present day invaluable to the inhabitants of the desert of Sinai. אישׁ is the antithesis to אבירים; for if it signified "every one," אכלוּ would have been said (Hitzig). צידהּ as in Exodus 12:39; לשׂבע as in Exodus 16:3, cf. Psalm 78:8.