Psalm 78 (77):1Meaning & Commentary from the Church Fathers

Who would dare approach these parables and revelations as if they were straightforward, when their very nature demands a more profound exploration? A parable resembles something in a particular manner; although its origin is Greek, it has also been adopted in Latin. It can be observed that parables draw comparisons between the likeness of things and the realities they address. In contrast, propositions—termed προβήλματα in Greek—pose questions needing resolution through discourse. Who can read parables and pronouncements easily? Who would not listen earnestly to these words, desiring to understand and realize their benefits? “Hear, My people, My law” (Psalms 77:1) speaks, as we might assume, of God Himself, who granted the law to His people upon delivering them from Egypt. This assembly is aptly referred to as the Synagogue, synonymous with Asaph. Is ‘the understanding of Asaph’ meant to convey how Asaph himself comprehended it, or should it be perceived metaphorically, reflecting the understanding of the Synagogue, that is, the same people to whom it was addressed: “Hear, O my people, my law”? Yet, why does He admonish the same people through the prophet by saying, “But Israel does not know Me; My people do not understand” (Isaiah 1:3)? Nevertheless, among that nation were individuals who grasped the truth, possessing the faith that would later be revealed, not through the letter of the law, but through the grace of the Spirit. It was this same faith that enabled them to foresee and proclaim the revelation intended in Christ, as even the ancient Sacraments symbolized what was to come. Was such faith limited to the prophets, excluding the populace? Certainly not; even those who attentively heeded the prophets received assistance from the same grace to comprehend what they heard. Clearly, the mystery of the kingdom of heaven was concealed in the Old Testament, destined for revelation in the New. The Apostle states, “For they drank of the Spiritual Rock that followed them, and that Rock was Christ” (1 Cor. 10:4). Therefore, they secretly enjoyed the same spiritual nourishment as we do, albeit in essence rather than appearance; for Christ was to them a shadow in the Rock, manifested to us in the Flesh. Yet, he remarks that God was not pleased with all of them (1 Cor. 10:5). All partook of the same spiritual sustenance, symbolically representing something divine, but not all found favor with God. Although he notes that not all pleased Him, it is evident that some did; and while all the Sacraments were shared, the grace accompanying them—essential to their worth—was not universal. In our present time, the faith that was once hidden is now disclosed to all baptized in the name of the Father, and of the Son, and of the Holy Spirit (Matt. 28:19), for the washing of regeneration is common. Yet the grace itself, inherent to the Sacraments uniting the members of Christ's Body with their Head, is not identical for everyone, as heretics and false brethren likewise share in the same Baptism within the Christian community. Nevertheless, His call, “Hear, My people, My law,” retains its significance both then and now. This expression is noteworthy within Scripture: He does not command, “You all hear,” but addresses, “Hear, My people.” The message encompasses many, and what follows is often directed to a multitude. “Incline your ear to the words of My mouth.” Hearing equates to: “inclining your ear,” and His utterance, “My Law,” parallels the “words of My mouth.” It is the humble individual who listens attentively to the law of God and the words He speaks, marked by a meekly inclined ear, contrasting a proud heart that is erect. For whatever is poured forth is accepted upon the receptiveness of humility, but cast off from the hardness of arrogance. Thus, He instructs elsewhere, “incline your ear and receive the words of understanding” (Proverbs 5:1). We are thus adequately taught to embrace this psalm in the spirit of Asaph, meaning to welcome it with a humble disposition. The reference does not pertain solely to Asaph as an individual but rather to his embodiment within the assembly of God’s people, to which we must remain connected. Although we may correctly distinguish between the ‘synagogue of the Jews’ and the ‘church of the Christians,’ since congregations typically refer more to animals, and assemblies to humans, it can also be appropriately called a church. We should proclaim, “Save us, O Lord our God, and gather us from the nations, that we may give thanks to Your Holy Name.” We must also remember to offer heartfelt gratitude for being sheep in His care, a fact He anticipated when He declared, “I have other sheep that are not of this fold; I must bring them also, so there will be one flock and one shepherd” (John 10:16). This unites the faithful of the Gentiles with the faithful of Israel, of whom He previously remarked, “I was sent only to the lost sheep of the house of Israel” (Matt. 15:24). All nations will one day be gathered before Him, and He will distinguish them as a shepherd separates the sheep from the goats (Matthew 25:32). Thus, let us heed His words: “Hear, My people, My law, incline your ear to the words of My mouth,” not solely as addressed to the Jews, but indeed aimed at ourselves or at least implying inclusion for us as well. When the Apostle stated that “God was not favored in all of them,” demonstrating some found favor, he continued, “For they were overthrown in the wilderness,” and then noted, “But these things became our examples.” This is why this psalm declares, “That another generation may know the sons that shall be born and rise.” If calamities like the bites of serpents and devastation from the slayer, as well as destruction by the sword serve as figures, as the Apostle explicitly conveys, since all this indeed transpired—not merely as metaphor but as literal events—how earnestly should we strive to avoid the punishments signified by those figures! For just as in goodness, the reality represented by the symbol holds far greater value than the symbol itself, in the same way, the denounced realities behind those figures signify even worse evils than what is indicated. For the promised land, to which they were led, pales in comparison to the kingdom of heaven, to which the people of Christ are guided, and similarly, the figurative punishments, however severe, cannot hold a candle to those they foreshadow. What the Apostle referred to as figures, this psalm likewise presents in the form of parables and statements, aimed not solely at recounting events, but rather at referencing what they denote through meaningful comparisons. Therefore, let us attentively receive the law of God, we His people, and incline our ears to the words of His mouth.

This mirrors the reflections found in Psalm seventy-seven, which embodies mysteries and profound truths: despite the literal interpretation, we encounter a variety of flowers, and picking them all is beyond our grasp. Let us collect what we can, as a few may allow us to glimpse the brilliance of the whole. It is labeled ‘The Instruction of Asaph’ (Psalms 77:1). The very title beckons us to contemplate its meaning. Asaph was among the chief musicians, alongside the sons of Korah, Idiphum, and others. Unlike other singing leaders, he is recognized as a prophet. Thus, since the instruction is straightforward and the psalm narrates a story, we are naturally inclined to discern the entirety of its message in an allegorical context. It declares, ‘In the land of Egypt, in the field of Taneos: he divided the sea, and led them out, and set the waters as in a furze; and brought them out in a cloud by day and all night in the lighting of fire’ (Psalms 77:12-14), etc. This presents a simple narrative. Therefore, if we consider what is written, the psalm’s title, ‘The Instruction of Asaph,’ stands firm. However, if we prefer to understand it in light of the title, we might encounter a divergence between the literal text and its spiritual essence. ‘Take heed, O my people, to my law; incline your ear to the words of my mouth. I will open my mouth in parables, I will expound discourse from the beginning’ (Psalm 77:1-2). Observe the eloquence in ‘The teaching of Asaph.’ Even the prophecy commences with: ‘Take heed, O my people, to my law.’ This is not referring to the law of Moses, but rather ‘my law’. ‘Bow your ear to the words of my mouth.’ In a similar vein, the Gospel reminds us: ‘He that hath ears to hear, let him hear’ (Luke 8:8).

This encapsulates the essence of prophetic grace, serving as a reminder in this psalm to the Israelites and their heirs of God's mighty acts and the blessings they have received, often with ungrateful hearts. Listen, my people, to My law. I urge you to pay close attention to what is conveyed; as a guideline, I offer you this counsel. Incline your ears to the words that I speak. Hear fully, with your hearts, the truths I impart.

What does it imply to “take heed to my law”? It means to pay attention deliberately, to scrutinize closely, and then to open your ears to listen. Those who superficially hear God's law or deem it unnecessary or burdensome will find their ability to listen impaired. In contrast, those who diligently study the law will realize that its yoke is gentle and its burden light. They will then attune their ears to the words of prophecy, engaging deeply with all prophetic messages, and by embracing its teachings with love, they will enhance the Spirit through whom all things are achieved.

1) "Hear, my people, my law; incline your ears to the words of my mouth." (v. 2) "I will open my mouth in a parable, I will utter dark sayings of old." The prophet does not present God as the speaker here, as some suggest, but rather he speaks as a teacher addressing the Jewish people. It is fitting that he refers to the people as his own, just as he claims the law as his own; he is their King and thus holds the authority to teach them God's statutes. It is not uncommon for Prophets to identify with the message they are sent to proclaim, thereby reinforcing the authenticity of their teachings. The truth they carry is rightfully associated with them. Just as Paul takes pride in his preaching, not for arranging it himself, but because he is the herald and witness of it (Rom. 2:16). Nevertheless, recognizing that even those who claim to follow Him often neglect God’s word, it becomes evident that the Prophet did not introduce this preface without reason. Even if his words are directed not toward the ignorant but those who struggle to believe, this exhortation still holds value because even the most faithful can exhibit laziness. To draw greater attention, he asserts his intention to speak on significant and profound matters: in Hebrew, the term for divination denotes substantial and elevated thoughts, such as parables, proverbs, and concise yet complex sayings. However, within the context of parables and divinations, the Prophet seeks not to obfuscate his message, but rather to provide a clear and comprehensible account of God’s blessings to the people as well as their ingratitude towards Him.

Following a long struggle of seven years, David defeated the proud Ephraim and its allied tribes, subsequently transferring the Ark of the Covenant from Kiriath-jearim to Zion, which established Jerusalem as the spiritual and political heart of the entire Jewish nation. However, the arrogance of Ephraim, to whom the birthright of Reuben had been passed down, remained unbroken. Throughout the era of the Judges, Ephraim dominated with notable strength, and it was feared that this envious tribe might rise up again against Judah at the first opportunity, as it had done in previous occasions.

Given these tensions, it became essential to reassure the people that David and the tribe of Judah had not illegitimately claimed the royal authority. The relocation of worship from Shiloh to Zion was not an arbitrary decision but rather a divine choice made by God Himself for the greater welfare of the nation, which had suffered greatly under the idolatries fostered by Ephraim. No one in Israel was better positioned to validate this claim to the people than Asaph, known as ‘the Seer,’ who was held in high esteem. Nonetheless, the conviction that Judah's leadership was ordained by God had not yet fully permeated the populace to ensure David’s reign would be peaceful.

The shadowy period of the Judges, marked by widespread unbelief, idolatry, and covenant breaches, was now in the past, and change was necessary. To aid in this transformation, Asaph offers the people a reflective overview of their history, particularly emphasizing the Judges era while being careful not to unduly offend Ephraim. The psalmist earnestly calls on the people to heed the instructive and significant accounts of their early history, focusing on the divine law, which in Hebrew is understood as teaching or instruction.

The Saviour calls upon His people to listen carefully, warning them not to repeat the fate of the ancient Israelites who disobeyed God. He urges a diligent examination of the Gospel's truth and an earnest listening to prophetic words from the heart.

Although the Jews were powerful, they faltered in the struggle during the Passion of Christ due to their unbelief. Particularly disloyal to God was the tribe of Ephraim, which succumbed to the idolatry of the golden calf, leading the other nine tribes astray. In response to this betrayal, God stripped them of their valor: despite their expertise in archery, they became fearful and retreated on the day of conflict. Consequently, they were taken captive and dispersed among the Gentiles. Yet, in His mercy, God looked upon the Jews with compassion; despite their complete surrender to worldly wisdom and refusal to repent, He, in His great humanity, chose not to annihilate all of them in the wilderness but rather extended His mercy. The flesh signifies humanity, characterized by passions and decay. Once the Spirit departs from man, it does not return until the second coming.