---
title: "Commentary on the Psalms, Volume 3"
author: "John Calvin"
translator: "James Anderson"
languages: [en]
shelf: "Commentaries"
section: 19 of 42
url: https://scriptura.si/works/john-calvin-commentary-on-the-psalms-volume-3/19/
cite: "John Calvin, tr. James Anderson, Commentary on the Psalms, Volume 3, section 19. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-the-psalms-volume-3/19/"
---

# Commentary on the Psalms, Volume 3

*John Calvin, tr. James Anderson*

Calvin on the Psalms, volume 3 of 5.

## 19. Psalm 78:7-11

Source: https://scriptura.si/works/john-calvin-commentary-on-the-psalms-volume-3/19/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-the-psalms-volume-3/19/#p-N

[¶0] Psalm 78:7-11 7. That they might set their hope in God, and not forget the works of God; but keep his commandments. 8. And that they might not be as their fathers, a rebellious [or an apostatising] and a provoking generation; a generation which directed not their heart aright, and whose spirit was not faithful towards God. 9. The children of Ephraim, being armed and shooting with the bow, turned back in the day of battle. 10. They kept not the covenant of God, and refused to walk in his law. 11. And they forgat his works, and the wonders which he had shown them.

[¶1] 7. That they might set their hope in God. Here the Psalmist points out the use to which the doctrine which he had stated should be applied. In the first place, the fathers, when they find that on the one hand they are instrumental in maintaining the pure worship of God, and that on the other, they are the means of providing for the salvation of their children, should, by such a precious result of their labors, be the more powerfully stirred up to instruct their children. In the second place, the children on their part, being inflamed with greater zeal, should eagerly press forward in the acquisition of divine knowledge, and not suffer their minds to wander in vain speculations, but should aim at, or keep their eyes directed to, the right mark. It is unhappy and wretched toil to be

[¶2] “ever learning, and never able to come to the knowledge of the truth,” (2 Timothy 3:7.)

[¶3] When, therefore, we hear for what purpose the law was given, we may easily learn what is the true and most successful method of deriving benefit from it. The inspired writer places trust first, assigning it the highest rank. He then requires the observance of the holy commandments of God; and he puts in the middle the remembrance of the works of God, which serves to confirm and strengthen faith. In short, what he means is, that the sum of heavenly wisdom consists in this, that men, having their hearts fixed on God by a true and unfeigned faith, call upon him, and that, for the purpose of maintaining and cherishing their confidence in him, they exercise themselves in meditating in good earnest upon his benefits; and that then they yield to him an unfeigned and devoted obedience. We may learn from this, that the true service of God begins with faith. If we transfer our trust and confidence to any other object, we defraud him of the chief part of his honor.

[¶4] 8. And that they might not be as their fathers, a rebellious and provoking generation. The Psalmist here shows still more distinctly how necessary this sermon was, from the circumstance that the Jews were exceedingly prone to revolt from God, if they were not kept in subjection by powerful restraints. He takes it as a fact, which could not be questioned, that their hearts were in no respect better than the hearts of their fathers, whom he affirms to have been a treacherous, rebellious, crooked and disobedient race. They would, therefore, immediately backslide from the way of God, unless their hearts were continually sustained by stable supports. The experience of all ages shows that what Horace writes concerning his own nation is true every where: —

[¶5] “Ætas parenturn, pejor avis, tulit Nos nequiores, mox daturos Progeniem vitiosiroem.” Odes, Book III. Ode vi.

[¶6] “The age that gave our fathers birth, Saw them their noble sires disgrace: We, baser still, shall leave on earth The still increasing guilt of our degenerate race.” Boscawen’Translation.

[¶7] What then would be the consequence, did not God succor the world which thus proceeds from evil to worse? As the prophet teaches the Jews from the wickedness and perverseness of their fathers, that they stood in need of a severe discipline to recall them from the imitation of bad examples, we learn from this, how great the folly of the world is, in persuading itself that the example of the fathers is to be regarded as equivalent to a law, which ought, in every case, to be followed. He does not here speak of all people without distinction, but of the holy and chosen race of Abraham; nor does he rebuke a small number of persons, but almost the whole nation, among whom there prevailed excessive obstinacy, as well as perverse forgetfulness of the grace of God, and perfidious dissimulation. He does not mention merely the fathers of one age, but he comprehends a period stretching back into a remote antiquity, that persons may not take occasion to excuse themselves in committing sin, from the length of time during which it has prevailed. We must therefore make a wise selection from amongst the fathers of those whom it becomes us to imitate. It being a work of great difficulty to remove the disposition to this perverse imitation of the fathers, towards whom the feeling of reverence is naturally impressed on the minds of their successors, the prophet employs a multiplicity of terms to set forth the aggravated wickedness of the fathers, stigmatising them as chargeable with apostasy, provocation, treachery, and hypocrisy. These are very weighty charges; but it will be evident from the sequel that they are not exaggerated. The word הכין, hechin, which I have rendered directed, is by some translated established, but in my opinion, the meaning rather is, that God’s ancient people always turned aside from God into crooked by-paths. Also, in what follows, instead of reading whose spirit was not faithful towards God, some read whose spirit leaned not upon God. But it is better to follow the former interpretation, That they were not faithfully and steadfastly devoted to God, although they had solemnly sworn allegiance to him. The Papists make use of this passage as an argument to prove that man has the power of bending his own heart, and directing it either to good or evil as he pleases; but this is an inference from it which cannot stand examination for a single moment. Although the prophet justly blames those who have not directed their heart aright, his object is not expressly to speak of what men can do of themselves. It is the special work of God to turn to himself the hearts of men by the secret influence of his Holy Spirit. It does not however follow from this, that they will be exempted from blame, when their own lust and depravity draw them away from God. Moreover, from the sins which are here reproved, we should learn in what way he would have us to obey and serve him. In the first place, we must lay aside all obstinacy and take his yoke upon us; and, secondly, we must clothe ourselves with the spirit of meekness, bring the affections of the heart to the obedience of God, and follow after uprightness, and that not with the fervor of a mere transient impulse, but with unfeigned and unwavering steadfastness.

[¶8] 9. The children of Ephraim being armed, and shooting with the bow. The sacred writer sets before us an example of this unfaithfulness in the children of Ephraim. As those who are pertinaciously set upon doing evil are not easily led to repentance and reformation by simple instruction, the punishments with which God visited the children of Ephraim are brought forward, and by these it is proved that they were reprobates. Since they were a warlike people, it was an evidence of the divine displeasure for them to turn their backs in battle. And it is expressly declared, that they were skillful in shooting with the bow; for it is an additional stigma to represent such as were armed with weapons to wound their enemies at a distance as fleeing through fear. From this, it is the more abundantly manifest that they had incurred the displeasure of God, who not only deprived them of his aid, but also made their hearts effeminate in the hour of danger.

[¶9] Here the question may be raised, Why the children of Ephraim only are blamed, when we find a little before, all the tribes in general comprehended in the same sentence of condemnation? Some commentators refer this to the slaughter of the sons of Ephraim by the men of Gath, who came forth against them to recover their cattle of which they had been despoiled, 1 Chronicles 7:20, 21, 22. But this exposition is too restricted. Perhaps the kingdom of Israel had fallen into decay, and had been almost ruined when this psalm was composed. It is therefore better to follow the opinion of other interpreters, who think, that by the figure synecdoche, the children of Ephraim are put for the whole people. But these interpreters pass over without consideration the fact, which ought not to be overlooked, that the Ephraimites are purposely named because they were the means of leading others into that rebellion which took place when Jeroboam set up the calves, (1 Kings 12:25-33.) What we have already said must be borne in mind, that towards the close of the psalm, the rejection of the tribe of Ephraim is, not, without cause, contrasted with the election of the tribe of Judah. The children of Ephraim are also here spoken of by way of comparison, to warn the true children of Abraham from the example of those who cut themselves off from the Church, and yet boasted of the title of the Church without exhibiting holy fruits in their life. As they surpassed all the other tribes in number and wealth, their influence was too powerful in beguiling the simple; but of this the prophet now strips them, showing that they were deprived of the aid of God.

[¶10] 10. They kept not the covenant of God. This is the reason assigned for the Ephraimites turning their backs in the day of battle; and it explains why the divine assistance was withheld from them. Others, it is true, were guilty in this respect as well as they, but the vengeance of God executed on that tribe, which by its influence had corrupted almost the whole kingdom, is purposely brought forward as a general warning. Since then the tribe of Ephraim, in consequence of its splendor and dignity, when it threw off the yoke, encouraged and became as it were a standard of shameful revolt to all the other tribes, the prophet intended to put people on their guard, that they might not suffer themselves in their simplicity to be again deceived in the same manner. It is no light charge which he brings against the sons of Ephraim: he upbraids them on account of their perfidiousness in despising the whole law and in violating the covenant. Although he employs these two words, law and covenant, in the same sense; yet, in placing the covenant first, he clearly shows that he is speaking not only of the moral law, the all-perfect rule of life, but of the whole service of God, of the truth and faithfulness of the divine promises, and of the trust which ought to be reposed in them, of invocation, and of the doctrine of true religion, the foundation whereof was the adoption. He therefore calls them covenant-breakers, because they had fallen from their trust in the promises, by which God had entered into covenant with them to be their Father. Yet he afterwards very properly adds the law, in which the covenant was sealed up, as it were, in public records. He aggravates the enormity of their guilt by the word refuse, which intimates that they were not simply carried away by a kind of thoughtless or inconsiderate recklessness, and thus sinned through giddiness, want of knowledge or foresight, but that they had purposely, and with deliberate obstinacy, violated the holy covenant of God.

[¶11] 11. And they forgat his works. This shameful impiety is here represented as having originated in ingratitude, inasmuch as they wickedly buried, and made no account of the deliverance wrought for them, which was worthy of everlasting remembrance. Truly it was stupidity more than brutish, or rather, as it were, a monstrous thing, for the Israelites to depart from God, to whom they were under so many and strong obligations. Nor would it have been possible for them to have been so bewitched by Satan, had they not quite forgotten the many miracles wrought in their behalf, which formed so many bonds to keep them in the fear of God and in obedience to him. That no excuse might be left for extenuating their guilt, the prophet ennobles those works by applying to them the term wonderful, thereby intimating, that God’s manner of acting was not of a common kind, so as easily to account for their gradually forgetting his works, but that the Israelites had perversely and wickedly shut their eyes, that they might not be restrained in their sinful course, by beholding the glory of God.

### Psalm 78:12-16

[¶13] Psalm 78:12-16 12. He wrought marvellously [or he did wondrous things] 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 made the waters to stand as an heap. 14. And he led them by a cloud in the day; and all the night by the light of fire. 15. He clave the rocks in the wilderness: and made them to drink in great deeps. 16. And he brought forth streams from the rock, and made the waters to run down like rivers.

[¶14] 12. He wrought marvellously in the sight of their fathers. The Psalmist is still to be regarded as condemning the posterity of the Israelites for their guilt; but he very properly, at the same time, begins to speak of the first ancestors of the nation, intimating, that the whole race of them, even from their first original, were of a perverse and rebellious disposition. But having remarked that the children of Ephraim had fallen into apostasy, because they had forgotten the wonderful works of God, he continues to prosecute the same subject. Meanwhile, as I have said, he makes a very happy transition to speak of the fathers, whom it was his object to include in the same condemnation. In the first place, he adverts to the miracles which were wrought in the midst of the land of Egypt, previous to the departure of the people from it. To recall these the more vividly to the mind, he names a place which was highly celebrated — the field of Zoan. He next comes to speak of the passage through the sea, where he repeats what was brought under our notice in the previous psalm, that the order of nature was reversed when the waters stopped in their course, and were even raised up into solid heaps like mountains. In the third place, he declares, that after the people had passed through the Red Sea, God still continued to be their guide in their journey; and that this might not be a mere temporary deliverance, he graciously continued to stretch forth his hand to bestow upon them new testimonies of his goodness. It being a difficult and wearisome thing for them to pursue their journey through dry and sandy regions, it was no ordinary blessing to be protected from the heat of the sun by the intervention of a cloud. This, however, was to them a pledge of more distinguished grace. God hereby testified, that this people were under his protection, until they should reach the heavenly inheritance. Accordingly, Paul teaches in 1 Corinthians 10:2, that there was a kind of baptism administered to the people in that cloud, as also in their passing through the sea; the fruit of which is not limited to this frail and transitory life, but extends even to everlasting salvation.

[¶15] 15. He clave the rocks in the wilderness. The Psalmist produces another evidence of the fatherly love by which God testified the greatness of the care which he exercised about the welfare of this people. It is not simply said that God gave them drink, but that he did this in a miraculous manner. Streams, it is true, sometimes issue from rocks, but the rock which Moses smote was completely dry. Whence it is evident, that the water was not brought forth from any spring, but that it was made to flow from the profoundest deeps, as if it had been said, from the very center of the earth. Those, therefore, who have interpreted this passage as meaning, that the Israelites drank in the bottomless deeps, because the waters flowed in great abundance, have failed in giving the true explanation. Moses, in his history of the miracle, rather enhances its greatness, by intimating, that God commanded those waters to come gushing from the remotest veins.

[¶16] The same truth is confirmed in the following verse, in which it is stated, that where there had not been a single drop of water before there was a large and mighty river. Had there only sprung out of the rock a small rivulet, ungodly men might have had some apparent ground for cavilling at, and underrating the goodness of God, but when the water gushed out in such copious abundance all on a sudden, who does not see that the ordinary course of nature was changed, rather than that some vein or spring which lay hidden in the earth was opened?

### Psalm 78:17-22

[¶18] Psalm 78:17-22 17. Yet they continued still to sin against him, to provoke the Most High in the wilderness. 18. And they tempted God in their heart, by asking food for their soul. 19. And they spake against God: they said, Can God prepare a table in the wilderness? 20. Behold! he smote the rock, and the waters gushed out; and streams overflowed. Can he give bread also? Can he prepare flesh for his people? 21. Therefore Jehovah heard, and was wroth: and a fire was kindled in Jacob: and wrath also ascended against Israel? 22. Because they believed not in God, nor trusted in his salvation.

[¶19] 17. Yet they continued still to sin against him. The prophet, having briefly declared how God, by a continual succession of benefits, had clearly manifested the greatness of his love towards the children of Abraham, now adds, that after having been laid under such deep and solemn obligations to him, they, as was natural to them, and according to their customary way, wickedly rebelled against him. In the first place, he accuses them of having provoked him grievously, by pertinaciously adding iniquity to iniquity; and then he points out the particular kind of the provocation with which they were chargeable. By the word provoke, he intimates, that it was no light offense which they had committed, but wickedness so heinous and aggravated as not to be endured. From the place in which it was committed, he aggravates the enormity of the sin. It was in the very wilderness, whilst the remembrance of their deliverance was yet fresh in their memory, and where they had every day full in their view tokens of the presence of God, and where even necessity itself should have constrained them to yield a true and holy obedience — it was in that place, and under these circumstances, that they repressed not their insolence and unbridled appetite. It was then, certainly, a proof of monstrous infatuation for them to act in such a wanton and disgraceful manner as they did, at the very time when their want of all things should have proved the best remedy for keeping them under restraint, and to do this even in the presence of God, who presented before them such manifestations of his glory as filled them with terror, and who allured them so kindly and tenderly to himself.

[¶20] 18. And they tempted God in their heart. This is the provocation of which mention is made in the preceding verse. Not that it was unlawful for them simply to ask food, when constrained to do so by the cravings of hunger. Who can impute blame to persons, when being hungry, they implore God to supply their necessities? The sin with which the Israelites were chargeable consisted in this, that not content with the food which He had appointed them, they gave loose reins to their lusts. He, at that time, had begun to feed them with manna, as we shall again see by and by. It was their loathing of that sustenance which impelled them eagerly to desire new food, as if they disdained the allowance assigned them by their heavenly Father. This is what is meant when it is said that they asked food for their soul They were not reduced to the necessity of asking it by hunger; but their lust was not satisfied with living on the provision which God had appointed for them. On this account, it is declared, that they tempted God, overpassing, as they did, the bounds within which he had limited them. Whoever, undervaluing and despising the permission or license which He grants, gives full scope to his own intemperate lust, and desires more than is lawful, is said to tempt God. He acts as if he would subject Him to his own caprice, or questioned whether He could do more than he is pleased really to do. God has power to accomplish whatever he wills; and assuredly, the person who would separate the power of God from his will, or represent him as unable to do what he wills, does all he can to rend him in pieces. Those are chargeable with doing this, who are set upon trying whether he will grant more than he has given them permission to ask. That, therefore, the lust of the flesh may not stir us up to tempt him, let us learn to impose a restraint upon our desires, and humbly to rest contented within the limits which are prescribed to us. If the flesh is allowed to indulge itself without control, we will not be satisfied with ordinary bread, but will often, and in many ways, murmur against God.

[¶21] 19. And they spake against God. The prophet had said that they tempted God in their heart; and now he adds, that they were not ashamed openly to utter with their impure and blasphemous tongues, the impiety which they had inwardly conceived. From this, it is the more abundantly manifest that malignity and wickedness had taken entire possession of their hearts. Thus we see how lust conceives sin, when it is admitted into the soul with unhallowed consent. Afterwards the sin develops itself farther, even as we see the Israelites proceeding to such a length of profane wantonness, as to call in question the power of God, as if they made no account of it, any farther than as it ministered to their lust. By the table prepared which is spoken of, is to be understood the dainty food, which was their ordinary fare in Egypt. A single dish did not satisfy their appetite. They were not contented unless they could gratify themselves with great abundance and variety. When it is said in the following verse, Behold! God smote the rock, and the waters gushed out, etc., this, I have no doubt, is the language of bitter irony, with which the prophet taunts their unblushing insolence. It is not very likely that they spake in this manner; but he relates, as it were, with their mouth, or in their person, the things which took place before their eyes.

[¶22] 21. Therefore Jehovah heard, and was wroth. This hearing of God implies full and perfect knowledge; and it is a figure taken from earthly judges, who cannot punish criminals until they have become thoroughly acquainted with the cause. He is said to hear his own people, when he shows his favor and mercy towards them by granting their requests; and, on the other hand, he is said to hear those blasphemies which he does not allow to pass unpunished. To remove all ground for thinking that the divine wrath was unduly severe, the enormity of the guilt of the Israelites is again described as manifested in this, that they believed not God, nor trusted in his salvation. It is here taken as an indisputable point, that promises were made to them to which they ought to have yielded an assent, which, however, they were prevented from yielding by the extreme infatuation with which they were carried away. To trust in the salvation of God, is to lean upon his fatherly providence, and to regard him as sufficient for the supply of all our wants. From this we learn not only how hateful unbelief is in the sight of God, but also, what is the true nature of faith, and what are the fruits which it produces. Whence is it that men quietly submit themselves to Him, but because they are persuaded that their salvation is singularly precious in his sight, and are fully assured that he will give them whatever is needful for them? It is thus that they are led to surrender themselves to him, to be governed according to his good pleasure. Faith, then, is the root of true piety. It teaches us to hope for, and to desire every blessing from God, and it frames us to yield obedience to him; while those who distrust him must necessarily be always murmuring and rebelling against him. The scope of the prophet is this, that the pretences to faith which are made by those who do not hope for salvation from God, rest upon false grounds; for when God is believed in, the hope of salvation is speedily produced in the mind, and this hope renders to him the praise of every blessing.