Psalm 78:43

How he had wrought his signs in Egypt, and his wonders in the field of Zoan:

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Psalm 78:43-48. How he had wrought his signs in Egypt — Here the Psalm goes back to the subject of Israelitish ingratitude, (mentioned Psalm 78:11-12,) in order to introduce an account of the miracles wrought in Egypt previous to Israel’s deliverance from thence. “These miracles,” says Dr. Horne, “were intended to evince the superiority of Jehovah over the elements and powers of nature, which at that time were objects of worship among the Egyptians, but plainly appeared to act, at the command of Moses, in subordination to their great Creator, the God of the Hebrews. In the heavens, on the earth, and in the waters, supremacy and independence were demonstrated to belong to him only: fire and air, thunder and lightning, wind, rain, and hail obeyed his words; rivers became blood, and their inhabitants perished; insects and animals left their wonted habitations, to destroy vegetables, or torment man: so that wherever the gods of Egypt were supposed to reside, and to exert their influences in favour of their votaries, in all places, and all circumstances, victory declared for Jehovah. Hence modern as well as ancient idolaters may learn not to put their trust in the world, but in him who made, and who can and will destroy it; whose power can render the most insignificant of his creatures instruments of his vengeance, and in a moment arm all the elements against sinners; and whose mercy will employ that power in the final salvation of the church; when, as the author of the book of Wisdom expresseth it, ‘He shall make the creature his weapon for the revenge of his enemies, and the world shall fight for him against the unwise.’“ Had turned the rivers into blood — The several branches and streams of the river Nile, and those many rivulets which they drew from it. He sent divers sorts of flies, which devoured them — Or, destroyed them, which they were able to do by their numerous stings; for these flies were doubtless extraordinary in their nature, and their poisonous and hurtful qualities, as well as in their number: and the same is to be supposed concerning the frogs here mentioned, which also might destroy the people by corrupting their meats and drinks, and by infecting the air with putrefaction. He gave also their labour unto the locusts — That is, the fruit of their labour, the herbs and corn which had sprung up. He destroyed their vines with hail, and their sycamore-trees — Or, wild fig-trees, which were there in great abundance. Under these and the vines, all other trees are comprehended. And this hail and frost not only destroyed the fruits of the trees, but in many instances the trees themselves. He gave up also their cattle to the hail — Hebrew ויסגר, vajasgeer, he shut up, as in a prison, that they could not escape it; and their flocks to hot thunderbolts — Hebrew, לרשׁפים, lareshapim, prunis ignitis, to burning coals. He alludes to the fire mingled with hail, Exodus 9:23-24.

Matthew Henry's Concise Commentary

78:40-55. Let not those that receive mercy from God, be thereby made bold to sin, for the mercies they receive will hasten its punishment; yet let not those who are under Divine rebukes for sin, be discouraged from repentance. The Holy One of Israel will do what is most for his own glory, and what is most for their good. Their forgetting former favours, led them to limit God for the future. God made his own people to go forth like sheep; and guided them in the wilderness, as a shepherd his flock, with all care and tenderness. Thus the true Joshua, even Jesus, brings his church out of the wilderness; but no earthly Canaan, no worldly advantages, should make us forget that the church is in the wilderness while in this world, and that there remaineth a far more glorious rest for the people of God.

Barnes' Notes on the Bible

How he had wrought his signs in Egypt - Margin, set. The Hebrew word means to set or place. The word signs here refers to miracles as signs or indications of God's power and favor. The things which he did were of such a nature as to show that he was almighty, and at the same time to assure them of his disposition to protect them.

And his wonders in the field of Zoan - The wonderful things which he did; the things suited to excite amazement, or astonishment. On the word Zoan, see the notes at Psalm 78:12.

Jamieson-Fausset-Brown Bible Commentary

43. wrought—set or held forth.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

How he had wrought his signs in Egypt,.... The plagues which he brought upon the Egyptians, for refusing to let Israel go:

and his wonders in the field of Zoan, or in the country of Zoan, that is, Tanis, as the Targum renders it; so the Septuagint and Vulgate Latin versions; see Psalm 78:12, an enumeration of these signs and wonders follows; but not of all, nor in the order in which they were: only seven are mentioned, with which compare the seven vials or last plagues, Revelation 6:1.

Geneva Study Bible

How he had wrought his signs in Egypt, and his wonders in the field of Zoan.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

43. How he set his signs in Egypt (R.V.): words borrowed from Exodus 10:1-2, “my signs which I have set among them.” Cp. Psalm 105:27.

Only six, or, if Psalm 78:48 or Psalm 78:50 refers to the murrain, possibly seven, plagues are mentioned, the plagues of lice, boils, and darkness being omitted. The order is different from that of Exodus, coinciding with it only in the first and last plagues. It is of course possible that the Psalmist, treating the narrative with poetic freedom, only mentions the principal plagues, and intentionally omits the others: but it is noteworthy that the three which he does not mention are just those the accounts of which are judged by critics upon grounds of style to have been derived from different documents: the plague of darkness from the ‘Elohistic document,’ and the plagues of lice and boils from the ‘Priestly Code.’ The accounts of the remaining seven are in the main derived from the ‘Jehovistic document.’ See Driver’s Introd. to the Lit. of the O.T., pp. 22ff. It certainly looks as if the Psalmist used the ‘Jehovistic document,’ while it was in circulation as a separate work.

Pulpit Commentary

Verse 43. - How he had wrought his signs in Egypt. The point just touched in ver. 12 is now taken up and expanded, with the object of showing to the Israelites of the writer's day what cause they had for thankfulness to God in the past and for trust in him for the future. And his wonders in the field of Zoan. "The field of Zoan" (sochet Zoan) is said to be mentioned in an Egyptian inscription (Zeitschrift fur Aegyptische Sprache for the year 1872, p. 16). Psalm 78:43

Keil and Delitzsch Biblical Commentary on the Old Testament

The second part of the Psalm now begins. God, notwithstanding, in His compassion restrains His anger; but Israel's God-tempting conduct was continued, even after the journey through the desert, in Canaan, and the miracles of judgment amidst which the deliverance out of Egypt had been effected were forgotten. With והוּא in Psalm 78:38

(Note: According to B. Kiddushin 30a, this Psalm 78:38 is the middle one of the 5896 פסוקין, στίχοι, of the Psalter. According to B. Maccoth 22b, Psalm 78:38, and previously Deuteronomy 28:58-59; Deuteronomy 29:8 [9], were recited when the forty strokes of the lash save one, which according to 2 Corinthians 11:24 Paul received five times, were being counted out to the culprit.)

begins an adversative clause, which is of universal import as far as ישׁהית, and then becomes historical. Psalm 78:38 expands what lies in רחוּם: He expiates iniquity and, by letting mercy instead of right take its course, arrests the destruction of the sinner. With והרבּה (Ges. ֗֗142, 2) this universal truth is supported out of the history of Israel. As this history shows, He has many a time called back His anger, i.e., checked it in its course, and not stirred up all His blowing anger (cf. Isaiah 42:13), i.e., His anger in all its fulness and intensity. We see that Psalm 78:38 refers to His conduct towards Israel, then Psalm 78:39 follows with the ground of the determination, and that in the form of an inference drawn from such conduct towards Israel. He moderated His anger against Israel, and consequently took human frailty and perishableness into consideration. The fact that man is flesh (which not merely affirms his physical fragility, but also his moral weakness, Genesis 6:3, cf. Genesis 8:21), and that, after a short life, he falls a prey to death, determines God to be long-suffering and kind; it was in fact sensuous desire and loathing by which Israel was beguiled time after time. The exclamation "how oft!" Psalm 78:40, calls attention to the praiseworthiness of this undeserved forbearance.

But with Psalm 78:41 the record of sins begins anew. There is nothing by which any reference of this Psalm 78:41 to the last example of insubordination recorded in the Pentateuch, Numbers 35:1-9 (Hitzig), is indicated. The poet comes back one more to the provocations of God by the Israel of the wilderness in order to expose the impious ingratitude which revealed itself in this conduct. התוה is the causative of תּוה equals Syriac tewā', תּהא, to repent, to be grieved, lxx παρώξυναν. The miracles of the tie of redemption are now brought before the mind in detail, ad exaggerandum crimen tentationis Deu cum summa ingratitudine conjunctum (Venema). The time of redemption is called יום, as in Genesis 2:4 the hexahemeron. שׂים אות (synon. עשׂה, נתן) is used as in Exodus 10:2. We have already met with מנּי־צר in Psalm 44:11. The first of the plagues of Egypt (Exodus 7:14-25), the turning of the waters into blood, forms the beginning in Psalm 78:44. From this the poet takes a leap over to the fourth plague, the ערב (lxx κυνόμυια), a grievous and destructive species of fly (Exodus 8:20-32), and combines with it the frogs, the second plague (Exodus 8:1-15). צפרדּע is the lesser Egyptian frog, Rana Mosaica, which is even now called Arab. ḍfd‛, ḍofda. Next in Psalm 78:46 he comes to the eighth plague, the locusts, חסיל (a more select name of the migratory locusts than ארבּה), Exodus 10:1-20; the third plague, the gnats and midges, כּנּים, is left unmentioned in addition to the fourth, which is of a similar kind. For the chastisement by means of destructive living things is now closed, and in Psalm 78:47 follows the smiting with hail, the seventh plague, Exodus 9:13-35. חנמל (with pausal , not ā, cf. in Ezekiel 8:2 the similarly formed החשׁמלה) in the signification hoar-frost (πάχνη, lxx, Vulgate, Saadia, and Abulwald), or locusts (Targum כּזוּבא equals חגב), or ants (J. D. Michaelis), does not harmonize with the history; also the hoar-frost is called כּפוּר, the ant נּמלה (collective in Arabic neml). Although only conjecturing from the context, we understand it, with Parchon and Kimchi, of hailstones or hail. With thick lumpy pieces of ice He smote down vines and sycamore-trees (Fayum was called in ancient Egyptian "the district of the sycamore"). הרג proceeds from the Biblical conception that the plant has a life of its own. The description of this plague is continued in Psalm 78:48. Two MSS present לדּבר instead of לבּרד; but even supposing that רשׁפים might signify the fever-burnings of the pestilence (vid., on Habakkuk 3:5), the mention of the pestilence follows in Psalm 78:50, and the devastation which, according to Exodus 9:19-22, the hail caused among the cattle of the Egyptians is in its right place here. Moreover it is expressly said in Exodus 9:24 that there was conglomerate fire among the hail; רשׁפים are therefore flaming, blazing lightnings.