Psalms 78:23-33

23 (77-23) And he had commanded the clouds from above, and had opened the doors of heaven.
24 (77-24) And had rained down manna upon them to eat, and had given them the bread of heaven.
25 (77-25) Man ate the bread of angels: he sent them provisions in abundance.
26 (77-26) He removed the south wind from heaven: and by his power brought in the southwest wind.
27 (77-27) And he rained upon them flesh as dust: and feathered fowls like as the sand of the sea.
28 (77-28) And they fell in the midst of their camp, round about their pavilions.
29 (77-29) So they did eat, and were filled exceedingly, and he gave them their desire:
30 (77-30) they were not defrauded of that which they craved. As yet their meat was in their mouth:
31 (77-31) And the wrath of God came upon them. And he slew the fat ones amongst them, and brought down the chosen men of Israel.
32 (77-32) In all these things they sinned still: and they behaved not for his wondrous works.
33 (77-33) And their days were consumed in vanity, and their years in haste.

Psalms 78:23-33 Meaning and Commentary

Maschil of Asaph. Or for "Asaph" {f}; a doctrinal and "instructive" psalm, as the word "Maschil" signifies; see Psalm 32:1, which was delivered to Asaph to be sung; the Targum is, "the understanding of the Holy Spirit by the hands of Asaph." Some think David was the penman of it; but from the latter part of it, in which mention is made of him, and of his government of the people of Israel, it looks as if it was wrote by another, and after his death, though not long after, since the account is carried on no further than his times; and therefore it is probable enough it was written by Asaph, the chief singer, that lived in that age: whoever was the penman of it, it is certain he was a prophet, and so was Asaph, who is called a seer, the same with a prophet, and who is said to prophesy, 2 Chronicles 29:30 and also that he represented Christ; for that the Messiah is the person that is introduced speaking in this psalm is clear from Matthew 13:34 and the whole may be considered as a discourse of his to the Jews of his time; giving them an history of the Israelites from their first coming out of Egypt to the times of David, and in it an account of the various benefits bestowed upon them, of their great ingratitude, and of the divine resentment; the design of which is to admonish and caution them against committing the like sins, lest they should be rejected of God, as their fathers were, and perish: some Jewish writers, as Arama observes, interpret this psalm of the children of Ephraim going out of Egypt before the time appointed.
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