Psalm 78:26
He caused an east wind to blow in the heaven: and by his power he brought in the south wind.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBTODWESTSK
EXPOSITORY (ENGLISH BIBLE)
(26) East wind . . . south wind.—Probably the very winds that brought the flights of quails, and not merely poetical details. (See Smith’s Biblical Dictionary, art. “Quails.”)

Psalm 78:26-29. He caused an east wind to blow, &c. — First an eastern, and afterward a southern wind. He rained flesh, &c., and feathered fowls like as the sand — Hebrew, עוŠ כנŠ, gnoph chanap, fowl of wing, or winged fowl; but God took away from them the use of their wings, and made them fall into the hands of the Israelites. And let it fall in the midst of their camp — Hebrew, מחנהו, machanehu, his camp; that is, either Israel’s camp, or God’s camp; for, seeing Israel was God’s people, and he dwelt among them, their camp was his camp. He gave them their own desire — What they desired, both for quality and quantity.78:9-39. Sin dispirits men, and takes away the heart. Forgetfulness of God's works is the cause of disobedience to his laws. This narrative relates a struggle between God's goodness and man's badness. The Lord hears all our murmurings and distrusts, and is much displeased. Those that will not believe the power of God's mercy, shall feel the fire of his indignation. Those cannot be said to trust in God's salvation as their happiness at last, who can not trust his providence in the way to it. To all that by faith and prayer, ask, seek, and knock, these doors of heaven shall at any time be opened; and our distrust of God is a great aggravation of our sins. He expressed his resentment of their provocation; not in denying what they sinfully lusted after, but in granting it to them. Lust is contented with nothing. Those that indulge their lust, will never be estranged from it. Those hearts are hard indeed, that will neither be melted by the mercies of the Lord, nor broken by his judgments. Those that sin still, must expect to be in trouble still. And the reason why we live with so little comfort, and to so little purpose, is, because we do not live by faith. Under these rebukes they professed repentance, but they were not sincere, for they were not constant. In Israel's history we have a picture of our own hearts and lives. God's patience, and warnings, and mercies, imbolden them to harden their hearts against his word. And the history of kingdoms is much the same. Judgments and mercies have been little attended to, until the measure of their sins has been full. And higher advantages have not kept churches from declining from the commandments of God. Even true believers recollect, that for many a year they abused the kindness of Providence. When they come to heaven, how will they admire the Lord's patience and mercy in bringing them to his kingdom!He caused an east wind to blow in the heaven - See Numbers 11:31. In the history, the quarter from which the wind came is not mentioned, except as it might be indicated by the statement that the "quails were brought from the sea;" - that is, evidently, the Red Sea. This wind would have come from the southeast. The phrase "in the heaven" means in the air, or from above.

And by his power ... - By his direct agency. It was a wind which he caused to blow for the purpose; a miracle.

25. angels' food—literally, "bread of the mighty" (compare Ps 105:40); so called, as it came from heaven.

meat—literally, "victuals," as for a journey.

Either he brought in first an eastern, and afterwards a southern wind, or the wind was south-east; from which quarter these quails might come as well as from the west, where their more common abode is; this work being confessedly miraculous. He caused an east wind to blow in the heavens,.... In the airy heaven: or "he caused it to go" (f); to go forth out of its place, out of the repositories and treasures of it, from whence he brings the wind, Psalm 130:7 the winds are under the power and government of God, they are his servants that obey him; he says to one, Go, and it goes; and to another, Come, and it comes; stormy wind fulfils his word of command, and obeys its Creator:

and by his power he brought in the south wind; into the heavens, into the air, as before, and with it he brought the quails; and which made his power to appear the greater, since they do not fly with the south wind, which is too moist and heavy for them, as naturalists observe (g); it looks as if first one wind blew, and then another was used for the bringing of them from the place where they were; perhaps about the Red sea, where they are said to have been in great numbers; and that the east wind brought them to a certain point, and then the south wind blew to bring them into the camp of Israel, where, by the moistness of it, they fell; hence fowlers, as the above naturalists relate, observe the south wind, in order to take them; though it may be that only one wind is intended, namely, the southeast wind; and so Aben Ezra, Kimchi, and Ben Melech, understand it.

(f) "fecit proficisci", Pagninus, Montanus, Gejerus. (g) Aristot. de Hist. Animal. l. 8. c. 12. Plin. Hist. l. 10. c. 23.

He caused an {p} east wind to blow in the heaven: and by his power he brought in the south wind.

(p) God used the wind to show them that all the elements were at his command, and that no distance could restrain his working.

EXEGETICAL (ORIGINAL LANGUAGES)
26. He led forth the east wind In the heaven:

And by his power he guided the south wind:Verse 26. - He caused an east wind to blow in the heaven: and by his power he brought in the south wind. Here, again, tradition seems to speak. The narrative in the Pentateuch has only, "There went forth a wind from the Lord" (Numbers 11:81). It is now related how wonderfully God led the fathers of these Ephraimites, who behaved themselves so badly as the leading tribe of Israel, in the desert; how they again and again ever indulged sinful murmuring, and still He continued to give proofs of His power and of His loving-kindness. The (according to Numbers 13:22) very ancient Zoan (Tanis), ancient Egyptian Zane, Coptic G'ane, on the east bank of the Tanitic arm of the Nile, so called therefrom - according to the researches to which the Turin Papyrus No. 112 has led, identical with Avaris (vid., on Isaiah 19:11)

(Note: The identity of Avaris and Tanis is in the meanwhile again become doubtful. Tanis was the Hyksos city, but Pelusium equals Avaris the Hyksos fortress; vid., Petermann's Mittheilungen, 1866, S. 296-298.)

- was the seat of the Hyksos dynasties that ruled in the eastern Delta, where after their overthrow Rameses II, the Pharaoh of the bondage, in order to propitiate the enraged mass of the Semitic population of Lower Egypt, embraced the worship of Baal instituted by King Apophis. The colossal sitting figure of Rameses II in the pillared court of the Royal Museum in Berlin, says Brugsch (Aus dem Orient ii. 45), is the figure which Rameses himself dedicated to the temple of Baal in Tanis and set up before its entrance. This mighty colossus is a contemporary of Moses, who certainly once looked upon this monument, when, as Psalm 78 says, he "wrought wonders in the land of Egypt, in the field of Zoan." The psalmist, moreover, keeps very close to the Tra in his reproduction of the history of the Exodus, and in fact so close that he must have had it before him in the entirety of its several parts, the Deuteronomic, Elohimistic, and Jehovistic. Concerning the rule by which it is appointed ‛ā'sa phéle, vid., on Psalm 52:5. The primary passage to Psalm 78:13 (cf. נוזלים Psalm 78:16) is Exodus 15:8. נד is a pile, i.e., a piled up heap or mass, as in Psalm 33:7. And Psalm 78:14 is the abbreviation of Exodus 13:21. In Psalm 78:15. the writer condenses into one the two instances of the giving of water from the rock, in the first year of the Exodus (Exodus 17) and in the fortieth year (Numbers 20). The Piel יבקּע and the plural צרים correspond to this compression. רבּה is not an adjective (after the analogy of תּהום רבּה), but an adverb as in Psalm 62:3; for the giving to drink needs a qualificative, but תהמות does not need any enhancement. ויּוצא has ı̂ instead of ē as in Psalm 105:43.

The fact that the subject is continued in Psalm 78:17 with ויּוסיפוּ without mention having been made of any sinning on the part of the generation of the desert, is explicable from the consideration that the remembrance of that murmuring is closely connected with the giving of water from the rock to which the names Massah u-Merı̂bah and Merı̂bath-Kadesh (cf. Numbers 20:13 with Numbers 27:14; Deuteronomy 32:51) point back: they went on (עוד) winning against Him, in spite of the miracles they experienced. למרות is syncopated from להמרות as in Isaiah 3:8. The poet in Psalm 78:18 condenses the account of the manifestations of discontent which preceded the giving of the quails and manna (Exodus 16), and the second giving of quails (Numbers 11), as he has done the two cases of the giving of water from the rock in Psalm 78:15. They tempted God by unbelievingly and defiantly demanding (לשׁאל, postulando, Ew. 280, d) instead of trustfully hoping and praying. בּלבבם points to the evil fountain of the heart, and לנפשׁם describes their longing as a sensual eagerness, a lusting after it. Instead of allowing the miracles hitherto wrought to work faith in them, they made the miracles themselves the starting-point of fresh doubts. The poet here clothes what we read in Exodus 16:3; Numbers 11:4., Psalm 21:5, in a poetic dress. In לעמּו the unbelief reaches it climax, it sounds like self-irony. On the co-ordinating construction "therefore Jahve heard it and was wroth," cf. Isaiah 5:4; Isaiah 12:1; Isaiah 50:2; Romans 6:17. The allusion is to the wrath-burning at Taberah (Tab'eera), Numbers 11:1-3, which preceded the giving of the quails in the second year of the Exodus. For it is obvious that Psalm 78:21 and Numbers 11:1 coincide, ויתעבר ואשׁ here being suggested by the ותבער־בם אשׁ eht yb d of that passage, and אף עלה being the opposite of ותשׁקע האשׁ in Psalm 78:2. A conflagration broke out at that time in the camp, at the same time, however, with the breaking out of God's anger. The nexus between the anger and the fire is here an outward one, whereas in Numbers 11:1 it is an internal one. The ground upon which the wrathful decree is based, which is only hinted at there, is here more minutely given in Psalm 78:22 : they believed not in Elohim (vid., Numbers 14:11), i.e., did not rest with believing confidence in Him, and trusted not in His salvation, viz., that which they had experienced in the redemption out of Egypt (Exodus 14:13; Exodus 15:2), and which was thereby guaranteed for time to come. Now, however, when Taberah is here followed first by the giving of the manna, Psalm 78:23-25, then by the giving of the quails, Psalm 78:26-29, the course of the events is deranged, since the giving of the manna had preceded that burning, and it was only the giving of the quails that followed it. This putting together of the two givings out of order was rendered necessary by the preceding condensation (in Psalm 78:18-20) of the clamorous desire for a more abundant supply of food before each of these events. Notwithstanding Israel's unbelief, He still remained faithful: He caused manna to rain down out of the opened gates of heaven (cf. "the windows of heaven," Genesis 7:11; 2 Kings 7:2; Malachi 3:10), that is to say, in richest abundance. The manna is called corn (as in Psalm 105:40, after Exodus 16:4, it is called bread) of heaven, because it descended in the form of grains of corn, and supplied the place of bread-corn during the forty years. לחם אבּירים the lxx correctly renders ἄρτον ἀγγέλων (אבּירים equals גּבּרי כח, Psalm 103:20). The manna is called "bread of angels" (Wisd. 16:20) as being bread from heaven (Psalm 78:24, Psalm 105:40), the dwelling-place of angels, as being mann es-semâ, heaven's gift, its Arabic name, - a name which also belongs to the vegetable manna which flows out of the Tamarix mannifera in consequence of the puncture of the Coccus manniparus, and is even at the present day invaluable to the inhabitants of the desert of Sinai. אישׁ is the antithesis to אבירים; for if it signified "every one," אכלוּ would have been said (Hitzig). צידהּ as in Exodus 12:39; לשׂבע as in Exodus 16:3, cf. Psalm 78:8.

Links
Psalm 78:26 Interlinear
Psalm 78:26 Parallel Texts


Psalm 78:26 NIV
Psalm 78:26 NLT
Psalm 78:26 ESV
Psalm 78:26 NASB
Psalm 78:26 KJV

Psalm 78:26 Bible Apps
Psalm 78:26 Parallel
Psalm 78:26 Biblia Paralela
Psalm 78:26 Chinese Bible
Psalm 78:26 French Bible
Psalm 78:26 German Bible

Bible Hub






Psalm 78:25
Top of Page
Top of Page