Salmos 78:34-44

34 Cuando Dios comenzó a matarlos,
finalmente lo buscaron.
Se arrepintieron y tomaron en serio a Dios.

35 Entonces recordaron que Dios era su roca,
que el Dios Altísimo
era su redentor.

36 Pero todo fue de dientes para afuera;
le mintieron con la lengua;

37 con el corazón no eran leales a él.
No cumplieron su pacto.

38 Sin embargo, él tuvo misericordia y perdonó sus pecados,
y no los destruyó a todos.
Muchas veces contuvo su enojo
y no desató su furia.

39 Se acordó de que eran simples mortales
que desaparecen como una ráfaga de viento que nunca vuelve.

40 Cuántas veces se rebelaron contra él en el desierto
y entristecieron su corazón en esa tierra seca y baldía.

41 Una y otra vez pusieron a prueba la paciencia de Dios
y provocaron al Santo de Israel.

42 No se acordaron de su poder
ni de cómo los rescató de sus enemigos.

43 No recordaron las señales milagrosas que hizo en Egipto
ni sus maravillas en la llanura de Zoán.

44 Pues él convirtió los ríos en sangre,
para que nadie pudiera beber de los arroyos.

Salmos 78:34-44 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.