August 20, 2024
Pass it down!
Psalm 78
Grace Green
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 78:4
We will not hide them from their children,
but tell to the coming generation
the glorious deeds of the LORD, and his might,
and the wonders that he has done.
Psalm 78
Tell the Coming Generation
A Maskil 1 78:1 Probably a musical or liturgical term of Asaph.
1
Give ear, O my people, to my teaching;
incline your ears to the words of my mouth!
2
I will open my mouth in a parable;
I will utter dark sayings from of old,
3
things that we have heard and known,
that our fathers have told us.
4
We will not hide them from their children,
but tell to the coming generation
the glorious deeds of the LORD, and his might,
and the wonders that he has done.
5
He established a testimony in Jacob
and appointed a law in Israel,
which he commanded our fathers
to teach to their children,
6
that the next generation might know them,
the children yet unborn,
and arise and tell them to their children,
7
so that they should set their hope in God
and not forget the works of God,
but keep his commandments;
8
and that they should not be like their fathers,
a stubborn and rebellious generation,
a generation whose heart was not steadfast,
whose spirit was not faithful to God.
9
The Ephraimites, armed with
2
78:9
Hebrew armed and shooting
the bow,
turned back on the day of battle.
10
They did not keep God's covenant,
but refused to walk according to his law.
11
They forgot his works
and the wonders that he had shown them.
12
In the sight of their fathers he performed wonders
in the land of Egypt, in the fields of Zoan.
13
He divided the sea and let them pass through it,
and made the waters stand like a heap.
14
In the daytime he led them with a cloud,
and all the night with a fiery light.
15
He split rocks in the wilderness
and gave them drink abundantly as from the deep.
16
He made streams come out of the rock
and caused waters to flow down like rivers.
17
Yet they sinned still more against him,
rebelling against the Most High in the desert.
18
They tested God in their heart
by demanding the food they craved.
19
They spoke against God, saying,
“Can God spread a table in the wilderness?
20
He struck the rock so that water gushed out
and streams overflowed.
Can he also give bread
or provide meat for his people?”
21
Therefore, when the LORD heard, he was full of wrath;
a fire was kindled against Jacob;
his anger rose against Israel,
22
because they did not believe in God
and did not trust his saving power.
23
Yet he commanded the skies above
and opened the doors of heaven,
24
and he rained down on them manna to eat
and gave them the grain of heaven.
25
Man ate of the bread of the angels;
he sent them food in abundance.
26
He caused the east wind to blow in the heavens,
and by his power he led out the south wind;
27
he rained meat on them like dust,
winged birds like the sand of the seas;
28
he let them fall in the midst of their camp,
all around their dwellings.
29
And they ate and were well filled,
for he gave them what they craved.
30
But before they had satisfied their craving,
while the food was still in their mouths,
31
the anger of God rose against them,
and he killed the strongest of them
and laid low the young men of Israel.
32
In spite of all this, they still sinned;
despite his wonders, they did not believe.
33
So he made their days vanish like
3
78:33
Hebrew in
a breath,
4
78:33
Or vapor
and their years in terror.
34
When he killed them, they sought him;
they repented and sought God earnestly.
35
They remembered that God was their rock,
the Most High God their redeemer.
36
But they flattered him with their mouths;
they lied to him with their tongues.
37
Their heart was not steadfast toward him;
they were not faithful to his covenant.
38
Yet he, being compassionate,
atoned for their iniquity
and did not destroy them;
he restrained his anger often
and did not stir up all his wrath.
39
He remembered that they were but flesh,
a wind that passes and comes not again.
40
How often they rebelled against him in the wilderness
and grieved him in the desert!
41
They tested God again and again
and provoked the Holy One of Israel.
42
They did not remember his power
5
78:42
Hebrew hand
or the day when he redeemed them from the foe,
43
when he performed his signs in Egypt
and his marvels in the fields of Zoan.
44
He turned their rivers to blood,
so that they could not drink of their streams.
45
He sent among them swarms of flies, which devoured them,
and frogs, which destroyed them.
46
He gave their crops to the destroying locust
and the fruit of their labor to the locust.
47
He destroyed their vines with hail
and their sycamores with frost.
48
He gave over their cattle to the hail
and their flocks to thunderbolts.
49
He let loose on them his burning anger,
wrath, indignation, and distress,
a company of destroying angels.
50
He made a path for his anger;
he did not spare them from death,
but gave their lives over to the plague.
51
He struck down every firstborn in Egypt,
the firstfruits of their strength in the tents of Ham.
52
Then he led out his people like sheep
and guided them in the wilderness like a flock.
53
He led them in safety, so that they were not afraid,
but the sea overwhelmed their enemies.
54
And he brought them to his holy land,
to the mountain which his right hand had won.
55
He drove out nations before them;
he apportioned them for a possession
and settled the tribes of Israel in their tents.
56
Yet they tested and rebelled against the Most High God
and did not keep his testimonies,
57
but turned away and acted treacherously like their fathers;
they twisted like a deceitful bow.
58
For they provoked him to anger with their high places;
they moved him to jealousy with their idols.
59
When God heard, he was full of wrath,
and he utterly rejected Israel.
60
He forsook his dwelling at Shiloh,
the tent where he dwelt among mankind,
61
and delivered his power to captivity,
his glory to the hand of the foe.
62
He gave his people over to the sword
and vented his wrath on his heritage.
63
Fire devoured their young men,
and their young women had no marriage song.
64
Their priests fell by the sword,
and their widows made no lamentation.
65
Then the Lord awoke as from sleep,
like a strong man shouting because of wine.
66
And he put his adversaries to rout;
he put them to everlasting shame.
67
He rejected the tent of Joseph;
he did not choose the tribe of Ephraim,
68
but he chose the tribe of Judah,
Mount Zion, which he loves.
69
He built his sanctuary like the high heavens,
like the earth, which he has founded forever.
70
He chose David his servant
and took him from the sheepfolds;
71
from following the nursing ewes he brought him
to shepherd Jacob his people,
Israel his inheritance.
72
With upright heart he shepherded them
and guided them with his skillful hand.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Fact: Zoan
Zoan (78:12) is the ancient Egyptian city of Tanis, one of many cities in the area where the Israelites lived around the time of Moses. The city’s ruins were surveyed by Napoleon Bonaparte in the late 1700s.
Fact: Wonders
Wonders can also be translated “marvels.” The word is often used to describe God’s works of rescuing his people and protecting and caring for them (9:1; 78:11; 98:1; Ex. 3:20; 34:10). In Ps. 136:4, it describes creation, showing that God’s work as Creator should fill us with awe and wonder.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 78:1–8 The parable and dark sayings (v. 2) are not secret teachings. They are things that we have heard and known (v. 3), which must be passed on to the coming generation (v. 4). The OT describes the people of God as those whom God has chosen to receive his particular revelation (testimony and law, v. 5), which they have a responsibility to teach to their children, that the next generation might know God’s law (vv. 5–6; see Deut. 6:6–9). This teaching will help them not to be stubborn and rebellious (Ps. 78:8).
Fact: Wonders
Wonders can also be translated “marvels.” The word is often used to describe God’s works of rescuing his people and protecting and caring for them (9:1; 78:11; 98:1; Ex. 3:20; 34:10). In Ps. 136:4, it describes creation, showing that God’s work as Creator should fill us with awe and wonder.
Fact: Zoan
Zoan (78:12) is the ancient Egyptian city of Tanis, one of many cities in the area where the Israelites lived around the time of Moses. The city’s ruins were surveyed by Napoleon Bonaparte in the late 1700s.
Ps. 78:9–16 The first historical section recounts an otherwise unknown incident in which the Ephraimites . . . turned back on the day of battle. Presumably this was a battle in which all Israel was expected to participate, each tribe serving the others because of their bond as God’s people. Their failure, then, was not simply a failure in patriotism but also in brotherhood and faith. They did not keep God’s covenant because they forgot God’s works.
Ps. 78:17–31 In spite of the deeds the people had seen, yet they sinned still more against God.
Ps. 78:32–39 The mighty works of God described in vv. 9–31 should have been enough reason for the people to be faithful, but they were not (v. 32). This section focuses on the many judgments the Lord used to lead his people to repent. When he killed them, they sought him; they repented and sought God earnestly, yet their repentance was not deep and sincere (v. 36), so it did not last (v. 37; see v. 8). However, God did not destroy them because he is compassionate. He atoned for their iniquity (v. 38). He accepted their sacrifices and forgave them.
Ps. 78:40–55 The next section goes back to the exodus, describing all the plagues God brought against the Egyptian oppressors (vv. 42–53). This is followed by a brief summary of the conquest of the Promised Land (vv. 54–55). God’s people continued to rebel because they did not remember his power or the day when he redeemed them from the foe (see 77:15).
Ps. 78:56–64 These verses describe the time of the judges, leading up to the capture of the ark and the death of Eli and his sons (vv. 60–64; see 1 Samuel 4). Just as before, they tested and rebelled against the Most High, and provoked him to anger. The Lord utterly rejected many of the Israelites for their unbelief.
Psalm Ps. 78. This is a historical psalm (compare Psalms 105; 106), recalling events from Israel’s past. It shows how God persevered with his people, even when they disbelieved, and how he cleansed them by removing unbelievers from their midst. The emphasis is on the people as a whole and their obligation to embrace the covenant faithfully in each generation. Terms for “remember” and “forget” run through the psalm (78:7, 11, 35, 42; see v. 39, where God remembers). The psalmist hopes that those who sing this will never again forget. The psalm opens with its purpose statement (vv. 1–8), followed by several episodes of sin and unbelief. Each new section begins with “they sinned” or “they rebelled” (vv. 17, 32, 40, 56). The final section focuses on David as one of God’s great gifts to Israel (vv. 65–72).
Ps. 78:65–72 God graciously answered Israel’s recurring pattern of sin by raising up David to be their king. the Lord awoke as from sleep. This is a bold image, conveying what the believer can feel when God stirs himself from apparent inactivity to take action on behalf of his suffering people (see 35:23; 44:23). The action that God took was to install a king. David was taken from the sheepfolds. The king is ideally a shepherd of his people (see 2 Sam. 5:2), caring for them, protecting them, and leading them in faithfulness to the covenant. David at his best did his work with upright heart and skillful hand, though he had his own moral failures.
S3:163 Psalm 78
Listen NowDive Deeper | Psalm 78
Sitting down to write this devo, I feel a sense of imposter syndrome, as I know I'm not a parent or a grandparent who could share their experiences of passing God's Word down to the next generation. I am the next generation.
Speaking for the next gen, I can say firsthand that there is such importance and value in today's world to have God's Word passed down. What would it look like for past generations to have not passed down the truth? To not tell about the glorious deeds of the Lord? To not even share who God is? This world would be confused, lost, and hopeless, seekers of themselves. Unfortunately, this seems to describe a lot of what the world looks like today.
Thankfully though, there is still a small faithful remnant of truth bearers who provide clarity to a lost world. Thinking about the importance of past generations passing down God's Word makes me value all the more those in my life who have faithfully reminded my heart of the truth. A call for the season of life I'm in as a student may just look like being willing to humbly hear from past generations the wisdom and stories of how God works.
Another application could look like being intentional with others in my generation to remind them of who God is, so they can also be truth bearers for the future generations to come.
Furthermore, for parents and grandparents, I hope and pray that you feel encouraged by reading this devotional and that you will not grow weary of declaring God's sovereignty to the future generations. My generation needs you; I hope you know how much we value and think about every word you say, even when it may seem we aren't listening. Praise the Lord for the faithful past generations that have walked this earth reminding others of God's sovereignty and love.
This month's memory verse
Have I not commanded you? Be strong and courageous. Do not be frightened, and do not be dismayed, for the LORD your God is with you wherever you go.”
– Joshua 1:9
Discussion Questions
1. How can you authentically pass down God's Word to the next generation?
2. What stops you from sharing the Lord with future generations? Are you spiritually encouraging others?
3. Who has passed down God's truths to you that you can take the time to thank today?
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