Psalm 78 [MT 79] · Scripture · Fisherman's Friend

1

[A Psalm for Asaph.] O God, the heathen are come into thine inheritance; they have polluted thy holy temple; they have made Jerusalem a storehouse of fruits.

Ψαλμὸς τῷ ᾿Ασάφ. - Ο ΘΕΟΣ, ἤλθοσαν ἔθνη εἰς τὴν κληρονομίαν σου, ἐμίαναν τὸν ναὸν τὸν ἅγιόν σου, ἔθεντο ῾Ιερουσαλὴμ ὡς ὀπωροφυλάκιον.

Бж҃е, прїидо́ша ꙗ҆зы́цы въ достоѧ́нїе твоѐ, ѡ҆скверни́ша хра́мъ ст҃ы́й тво́й,

Augustine of Hippo †430

"Hearken ye," He says, "My people, to My law" [Psalm 78:1]. Whom may we suppose to be here speaking, but God? For it was Himself that gave a law to His people, whom when delivered out of Egypt He gathered together, the which gathering together is properly named a Synagogue, which the word Asaph is interpreted to signify. Hath it then been said, "Understanding of Asaph," in the sense that Asaph himself has understood; or must it be figuratively understood, in the sense that the same Synagogue, that is, the same people, has understood, unto whom is said, "Hearken, My people, unto My law"? Why is it then that He is rebuking the same people by the mouth of the Prophet, saying, "But Israel has not known Me, and My people has not understood"? [Isaiah 1:3] But, in fact, there were even in that people they that understood, having the faith which was afterwards revealed, not pertaining to the letter of the law, but the grace of the Spirit. For they cannot have been without the same faith, who were able to foresee and foretell the revelation thereof that should be in Christ, inasmuch as even those old Sacraments were significants of those that should be. Had the prophets alone this faith, and not the people too? Nay indeed, but even they that faithfully heard the Prophets, were aided by the same grace in order that they might understand what they heard. But without doubt the mystery of the Kingdom of Heaven was veiled in the Old Testament, which in the fullness of time should be unveiled in the New. "For," says the Apostle, "they did drink of the Spiritual Rock following them, but the Rock was Christ." [1 Corinthians 10:4] In a mystery therefore theirs was the same meat and drink as ours, but in signification the same, not in form; because the same Christ was Himself figured to them in a Rock, manifested to us in the Flesh. "But," he says, "not in all of them God was well pleased." [1 Corinthians 10:5] All indeed ate the same spiritual meat and drank the same spiritual drink, that is to say, signifying something spiritual: but not in all of them was God well pleased. When, he says, "not in all:" there were evidently there some in whom was God well pleased; and although all the Sacraments were common, grace, which is the virtue of the Sacraments, was not common to all. Just as in our times, now that the faith has been revealed, which then was veiled, to all men that have been baptized in the name of the Father and of the Son and of the Holy Ghost, [Matthew 28:19] the Laver of regeneration is common; but the very grace whereof these same are the Sacraments, whereby the members of the Body of Christ are to reign together with their Head, is not common to all. For even heretics have the same Baptism, and false brethren too, in the communion of the Catholic name.
Exposition on Psalm 78

2

They have given the dead bodies of thy servants [to be] food for the birds of the sky, the flesh of thy holy ones for the wild beasts of the earth.

ἔθεντο τὰ θνησιμαῖα τῶν δούλων σου βρώματα τοῖς πετεινοῖς τοῦ οὐρανοῦ, τὰς σάρκας τῶν ὁσίων σου τοῖς θηρίοις τῆς γῆς·

положи́ша і҆ерⷭ҇ли́мъ ꙗ҆́кѡ ѻ҆во́щное храни́лище: положи́ша трꙋ̑пїѧ ра̑бъ твои́хъ бра́шно пти́цамъ небє́снымъ, плѡ́ти прпⷣбныхъ твои́хъ ѕвѣрє́мъ зємны́мъ:

3

They have shed their blood as water, round about Jerusalem; and there was none to bury [them].

ἐξέχεαν τὸ αἷμα αὐτῶν ὡσεὶ ὕδωρ κύκλῳ ῾Ιερουσαλήμ, καὶ οὐκ ἦν ὁ θάπτων.

пролїѧ́ша кро́вь и҆́хъ ꙗ҆́кѡ во́дꙋ ѡ҆́крестъ і҆ерⷭ҇ли́ма, и҆ не бѣ̀ погреба́ѧй.

Pachomius the Great †348

Instructed by the holy Scriptures and especially by the gospel, Pachomius endured many temptations from the demons. The holy Scriptures did not mention in detail the saints’ struggle, since they used concise language in showing us the way to eternal life. Thus, for example, the law given to our ancestor Abraham was summarized in one saying, “Be well-pleasing before me and be blameless.” But since we are like infants, when our parents break the bread for us, we need to be given as well the true water, as it is written. Therefore, “what we have heard and known and our ancestors have told us should not be hidden from the next generation.” For, as we have been taught, we know that these words of the psalm are about the signs and portents accomplished by God for Moses and those after him. And after the model of the benefit given by them, we have also recognized in the parents of our time their children and imitators, so that to us and “to the rising generation,” until the end of the world, it might be made known that “Jesus Christ is the same yesterday, today and forever.”
Life of Pachomius (first Greek) 17

Augustine of Hippo †430

"How great things we have heard, and have known them, and our fathers have told them to us" [Psalm 78:3]. The Lord was speaking higher up. For of what other person could these words be thought to be, "Hearken ye, O My people, to My law"? Why is it then that now on a sudden a man is speaking, for here we have the words of a man, "our fathers have told them to us." Without doubt God, now about to speak by a man's ministry, as the Apostle says, "Will ye to receive proof of Him that is speaking in me, Christ?" [2 Corinthians 13:3] in His own person at first willed the words to be uttered, lest a man speaking His words should be despised as a man. For it is thus with the sayings of God which make their way to us through our bodily sense. The Creator moves the subject creature by an invisible working; not so that the substance is changed into anything corporal and temporal, when by means of corporal and temporal signs, whether belonging to the eyes or to the ears, as far as men are able to receive it, He would make His will to be known. For if an angel is able to use air, mist, cloud, fire, and any other natural substance or corporal species; and man to use face, tongue, hand, pen, letters, or any other significants, for the purpose of intimating the secret things of his own mind: in a word, if, though he is a man, he sends human messengers, and he says to one, "Go, and he goes; and to another, Come, and he comes; and to his servant, Do this, and he does it;" [Luke 7:8] with how much greater and more effectual power does God, to whom as Lord all things together are subject, use both the same angel and man, in order that He may declare whatsoever pleases Him?...For those things were heard in the Old Testament which are known in the New: heard when they were being prophesied, known when they were being fulfilled. Where a promise is performed, hearing is not deceived. "And our fathers," Moses and the Prophets, "have told unto us."
Exposition on Psalm 78

4

We are become a reproach to our neighbours, a scorn and derision to them [that are] round about us.

ἐγενήθημεν ὄνειδος τοῖς γείτοσιν ἡμῶν, μυκτηρισμὸς καὶ χλευασμὸς τοῖς κύκλῳ ἡμῶν.

Бы́хомъ поноше́нїе сосѣ́дѡмъ на́шымъ, подражне́нїе и҆ порꙋга́нїе сꙋ́щымъ ѡ҆́крестъ на́съ.

Augustine of Hippo †430

4–5
"They have not been hidden from their sons in another generation" [Psalm 78:4]. This is our generation wherein there has been given to us regeneration. "Telling forth the praises of the Lord and His powers, and His wonderful works which He has done." The order of the words is, "and our fathers have told unto us, telling forth the praises of the Lord." The Lord is praised, in order that He may be loved. For what object can be loved more to our health? "And He has raised up a testimony in Jacob, and has set a law in Jacob" [Psalm 78:5]. This is the beginning whereof has been spoken above, "I will declare propositions from the beginning." So then the beginning is the Old Testament, the end is the New. For fear does prevail in the law. "But the end of the law is Christ for righteousness to every one believing;" [Romans 10:4] at whose bestowing "love is shed abroad in our hearts through the Holy Spirit, which has been given to us:" [Romans 5:5] and love made perfect does cast out fear, [1 John 4:18] inasmuch as now without the Law the righteousness of God has been made manifest. But inasmuch as He has a testimony by the Law and the Prophets, [Romans 3:21] therefore, "He has raised up a testimony in Jacob." For even that Tabernacle which was set up with a work so remarkable and full of such wondrous meanings, is named the Tabernacle of Testimony, wherein was the veil over the Ark of the Law, like the veil over the face of the Minister of the Law; because in that dispensation there were "parables and propositions." For those things which were being preached and were coining to pass were hidden in veiled meanings, and were not seen in unveiled manifestations. But "when you shall have passed over unto Christ," says the Apostle, "the veil shall be taken away." [2 Corinthians 3:16] For "all the promises of God in Him are yea, Amen." [2 Corinthians 1:20] Whosoever therefore does cleave to Christ, has the whole of the good which even in the letters of the Law he perceives not: but whosoever is an alien from Christ, does neither perceive, nor has. "He has set a law in Israel." After his usual custom he is making a repetition. For "He has raised up a testimony," is the same as, "He has set a law," and "in Jacob," is the same as "in Israel." For as these are two names of one man, so law and testimony are two names of one thing. Is there any difference, says some one, between "has raised up" and "has set"? Yea indeed, the same difference as there is between "Jacob" and "Israel:" not because they were two persons, but these same two names were bestowed upon one man for different reasons; Jacob because of supplanting, for that he grasped the foot of his brother at his birth: [Genesis 25:26] but Israel because of the vision of God. [Genesis 32:28] So "raised up" is one thing, "set" is another. For, "He has raised up a testimony," as far as I can judge, has been said because by it something has been raised up; "For without the Law," says the Apostle, "sin was dead: but I lived sometime without the Law: but at the coming in of the commandment sin revived." [Romans 7:8-9] Behold that which has been raised up by the testimony, which is the Law, so that what was lying hidden might appear, as he says a little afterwards: "But sin, that it might appear sin, through a good thing has wrought in me death." [Romans 7:13] But "He has set a law," has been said, as though it were a yoke upon sinners, whence has been said, "For upon a just man law has not been imposed." [1 Timothy 1:9] It is a testimony then, so far forth as it does prove anything; but a law so far forth as it does command; though it is one and the same thing. Wherefore just as Christ is a stone, but to believers for the Head of the corner, while to unbelievers a stone of offense and a rock of scandal; so the testimony of the Law to them that use not the Law lawfully, [1 Timothy 1:8] is a testimony whereby sinners are to be convicted as deserving of punishment; but to them that use the same lawfully, is a testimony whereby sinners are shown unto whom they ought to flee in order to be delivered....
Exposition on Psalm 78

5

How long, O Lord? wilt thou be angry for ever? shall thy jealousy burn like fire?

ἕως πότε, Κύριε, ὀργισθήσῃ εἰς τέλος, ἐκκαυθήσεται ὡς πῦρ ὁ ζῆλός σου;

Доко́лѣ, гдⷭ҇и, прогнѣ́ваешисѧ до конца̀; разжже́тсѧ ꙗ҆́кѡ ѻ҆́гнь рве́нїе твоѐ;

6

Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms which have not called upon thy name.

ἔκχεον τὴν ὀργήν σου ἐπὶ τὰ ἔθνη τὰ μὴ γινώσκοντά σε καὶ ἐπὶ βασιλείας, αἳ τὸ ὄνομά σου οὐκ ἐπεκαλέσαντο,

Пролі́й гнѣ́въ тво́й на ꙗ҆зы́ки незна́ющыѧ тебє̀, и҆ на ца̑рствїѧ, ꙗ҆̀же и҆́мене твоегѡ̀ не призва́ша:

7

For they have devoured Jacob, and laid his place waste.

ὅτι κατέφαγον τὸν ᾿Ιακώβ, καὶ τὸν τόπον αὐτοῦ ἠρήμωσαν.

ꙗ҆́кѡ поѧдо́ша і҆а́кѡва, и҆ мѣ́сто є҆гѡ̀ ѡ҆пꙋстоши́ша.

Clement of Alexandria †215

7–8
His righteousness cried, "If ye come straight to me, I also will come straight to you but if ye walk crooked, I also will walk crooked saith the Lord of hosts;" meaning by the crooked ways the chastisements of sinners. For the straight and natural way which is indicated by the iota of the name of Jesus is His goodness, which is firm and sure towards those who have believed at hearing: "When I called, ye obeyed not, saith the Lord; but set at nought my counsels, and heeded not my reproofs." Thus the Lord's reproof is most beneficial. David also says of them, "A perverse and provoking race; a race which set not their heart aright, and whose spirit was not faithful with God: they kept not the covenant of God, and would not walk in His law." Such are the causes of provocation for which the Judge comes to inflict punishment on those that would not choose a life of goodness. Wherefore also afterwards He assailed them more roughly; in order, if possible, to drag them back from their impetuous rush towards death. He therefore tells by David the most manifest cause of the threatening: "They believed not in His wonderful works. When He slew them, they sought after Him, and turned and inquired early after God; and remembered that God was their Helper, and God the Most High their Redeemer." Thus He knew that they turned for fear, while they despised His love: for, for the most part, that goodness which is always mild is despised; but He who admonishes by the loving fear of righteousness is reverenced.
The Instructor Book 1

Augustine of Hippo †430

"That they may put their hope in God, and may not forget the works of God, and may seek out His commandments" [Psalm 78:7]. "And may not forget the works of God:" that is to say, in magnifying and vaunting their own works, as though they did them themselves; while "God it is that works," in them that work good things, "both to will and to work according to good will." [Philippians 2:13] "And may search out His commandments."...The commandments which He has commanded. How then should they still search out, whereas they have already learned them, save that by putting their hope in God, they do then search out His commandments, in order that by them, with His aid, they may be fulfilled?
Exposition on Psalm 78

8

Remember not our old transgressions; let thy tender mercies speedily prevent us; for we are greatly impoverished.

μὴ μνησθῇς ἡμῶν ἀνομιῶν ἀρχαίων· ταχὺ προκαταλαβέτωσαν ἡμᾶς οἱ οἰκτιρμοί σου, Κύριε, ὅτι ἐπτωχεύσαμεν σφόδρα.

Не помѧнѝ на́шихъ беззако́нїй пе́рвыхъ: ско́рѡ да предварѧ́тъ ны̀ щедрѡ́ты твоѧ̑, гдⷭ҇и, ꙗ҆́кѡ ѡ҆бнища́хомъ ѕѣлѡ̀.

9

Help us, O God our Saviour; for the glory of thy name, O Lord, deliver us; and be merciful to our sins, for thy name’s sake.

βοήθησον ἡμῖν, ὁ Θεός, ὁ σωτὴρ ἡμῶν· ἕνεκεν τῆς δόξης τοῦ ὀνόματός σου, Κύριε, ῥῦσαι ἡμᾶς καὶ ἱλάσθητι ταῖς ἁμαρτίαις ἡμῶν ἕνεκα τοῦ ὀνόματός σου,

Помозѝ на́мъ, бж҃е, сп҃си́телю на́шъ, сла́вы ра́ди и҆́мене твоегѡ̀: гдⷭ҇и, и҆зба́ви ны̀ и҆ ѡ҆чⷭ҇ти грѣхѝ на́шѧ и҆́мене ра́ди твоегѡ̀.

Augustine of Hippo †430

Lastly, "The sons of Ephrem bending and shooting bows, have been turned back in the day of war" [Psalm 78:9]. Following after the law of righteousness, unto the law of righteousness they have not attained. [Romans 9:31] Why? Because they were not of faith. For they were that generation whereof the spirit has not been trusted with God: but they were, so to speak, of works: because they did not, as they bended and shot their bows (which are outward actions, as of the works of the law), so guide their heart also, wherein the just man does live by faith, which works by love; whereby men cleave to God, who works in man both to will and work according to good will. For what else is bending the bow and shooting, and turning back in the day of war, but heeding and purposing in the day of hearing, and deserting in the day of temptation; flourishing arms, so to speak, beforehand, and at the hour of the action refusing to fight? But whereas he says, "bending and shooting bows," when it would seem that he ought to have said, bending bows and shooting arrows....Some Greek copies to be sure are said to have "bending and shooting with bows," so that without doubt we ought to understand arrows. But whereas by the sons of Ephrem he has willed that there be understood the whole of that embittering generation, it is an expression signifying the whole by a part. And perhaps this part was chosen whereby to signify the whole, because from these men especially some good thing was to have been expected....Although set at the left hand by his father as being the younger, Jacob nevertheless blessed with his right hand, and preferred him before his elder brother with a benediction of hidden meaning. [Genesis 48:14] ...For there was being figured how they were to be last that were first, and first were to be they that were last, [Matthew 20:16] through the Saviour's coming, concerning whom has been said, "He that is coming after me was made before me." [John 1:27] In like manner righteous Abel was preferred before the elder brother; so to Ismael Isaac; so to Esau, though born before him, his twin brother Jacob; so also Phares himself preceded even in birth his twin brother, who had first thrust a hand out of the womb, and had begun to be born: so David was preferred before his elder brother: [1 Samuel 16:12] and as the reason why all these parables and others like them preceded, not only of words but also of deeds, in like manner to the people of the Jews was preferred the Christian people, for redeeming the which as Abel by Cain, [Genesis 4:8] so by the Jews was slain Christ. This thing was prefigured even when Jacob stretching out his hands cross-wise, with his right hand touched Ephrem standing on the left; and set him before Manasse standing on the right, whom he himself touched with the left hand. [Genesis 48:14]
Exposition on Psalm 78

10

Lest haply they should say among the heathen, Where is their God? and let the avenging of thy servant’s blood that has been shed be known among the heathen before our eyes.

μή ποτε εἴπωσι τὰ ἔθνη· ποῦ ἔστιν ὁ Θεὸς αὐτῶν; καὶ γνωσθήτω ἐν τοῖς ἔθνεσιν ἐνώπιον τῶν ὀφθαλμῶν ἡμῶν ἡ ἐκδίκησις τοῦ αἵματος τῶν δούλων σου τοῦ ἐκκεχυμένου.

Да не когда̀ рекꙋ́тъ ꙗ҆зы́цы: гдѣ̀ є҆́сть бг҃ъ и҆́хъ; и҆ да ᲂу҆вѣ́стсѧ во ꙗ҆зы́цѣхъ пред̾ ѻ҆чи́ма на́шима ѿмще́нїе кро́ве ра̑бъ твои́хъ пролиты́ѧ.

11

Let the groaning of the prisoners come in before thee; according to the greatness of thine arm preserve the sons of the slain ones.

εἰσελθέτω ἐνώπιόν σου ὁ στεναγμὸς τῶν πεπεδημένων, κατὰ τὴν μεγαλωσύνην τοῦ βραχίονός σου περιποίησαι τοὺς υἱοὺς τῶν τεθανατωμένων.

Да вни́детъ пред̾ тѧ̀ воздыха́нїе ѡ҆кова́нныхъ: по вели́чїю мы́шцы твоеѧ̀ снабдѝ сы́ны ᲂу҆мерщвле́нныхъ.

Augustine of Hippo †430

11–12
"And they forgat His benefits, and the wonderful works of Him which He showed to them; before their fathers the wonderful things which He did" [Psalm 78:11]. What this is, is not a question to be negligently passed over. Concerning those very fathers he was speaking a little before, that they had been a generation crooked and embittering....What fathers, inasmuch as these are the very fathers, whom he would not have posterity to be like? If we shall take them to be those out of whom the others had derived their being, for example, Abraham, Isaac, Jacob, by this time they had long since fallen asleep, when God showed wonderful things in Egypt. For there follows, "in the land of Egypt, in the plain of Thanis" [Psalm 78:12]: where it is said that God showed to them wonderful things before their fathers. Were they perchance present in spirit? For of the same the Lord says in the Gospel, "for all do live to Him." [Luke 20:38] Or do we more suitably understand thereby the fathers Moses and Aaron, and the other elders who are related in the same Scripture also to have received the Spirit, of which also Moses received, in order that they might aid him in ruling and bearing the same people? [Numbers 11:17] For why should they not have been called fathers? It is not in the same manner as God is the One Father, who does regenerate with His Spirit those whom He does make sons for an everlasting inheritance; but it is for the sake of honour, because of their age and kindly carefulness: just as Paul the elder says, "Not to confound you I am writing these things, but as my dearly beloved sons I am admonishing you:" [1 Corinthians 4:14] though he knew of a truth that it had been said by the Lord, "Call ye no man your father on earth, for One is your Father, even God." [Matthew 23:9] And this was not said in order that this term of human honour should be erased from our usual way of speaking: but lest the grace of God whereby we are regenerated unto eternal life, should be ascribed either to the power or even sanctity of any man. Therefore when he said, "I have begotten you;" he first said, "in Christ," and "through the Gospel;" lest that might be thought to be of him, which is of God....Accordingly, the land of Egypt must be understood for a figure of this world. "The plain of Thanis" is the smooth surface of lowly commandment. For lowly commandment is the interpretation of Thanis. In this world therefore let us receive the commandment of humility, in order that in another world we may merit to receive the exaltation which He has promised, who for our sake here became lowly.
Exposition on Psalm 78

12

Repay to our neighbours sevenfold into their bosom their reproach, with which they have reproached thee, O Lord.

ἀπόδος τοῖς γείτοσιν ἡμῶν ἑπταπλασίονα εἰς τὸν κόλπον αὐτῶν τὸν ὀνειδισμὸν αὐτῶν, ὃν ὠνείδισάν σε, Κύριε.

Возда́ждь сосѣ́дѡмъ на́шымъ седмери́цею въ нѣ́дро и҆́хъ поноше́нїе и҆́хъ, и҆́мже поноси́ша тѧ̀, гдⷭ҇и.

13

For we are thy people and the sheep of thy pasture; we will give thee thanks for ever; we will declare thy praise throughout all generations.

ἡμεῖς δὲ λαός σου καὶ πρόβατα νομῆς σου ἀνθομολογησόμεθά σοι εἰς τὸν αἰῶνα, εἰς γενεὰν καὶ γενεὰν ἐξαγγελοῦμεν τὴν αἴνεσίν σου.

Мы́ же лю́дїе твоѝ и҆ ѻ҆́вцы па́жити твоеѧ̀ и҆сповѣ́мысѧ тебѣ̀, бж҃е, во вѣ́къ, въ ро́дъ и҆ ро́дъ возвѣсти́мъ хвалꙋ̀ твою̀.