Psalm 78 (77):2Meaning & Commentary from the Church Fathers

Even if, through His grace, we can grasp something that facilitates our spiritual well-being, we still must labor and strive, as indicated in the ancient decree (Gen. 3:19), enduring the toil of both our bodies and our hearts. Let Him speak, and we shall attentively embrace the parables and their meanings.

Someone may argue, “You distort the Scriptures: when the title states ‘The Teaching of Asaph,’ you interpret these words in relation to Christ.” If we identify as Christians (which we do, having received the baptism of Christ and not merely acknowledging it but proclaiming it), then it is essential for us to have faith in the evangelists. The Gospel of Matthew states: “When our Lord and Saviour spoke in parables, they did not understand” (Matthew 13:34-58). What does the evangelist then add? “All these things occurred to fulfill what is written: I will express my thoughts in parables; I will explain hidden meanings from the beginning” (Matthew 13:35). Here, it is evident that the Apostle Matthew interprets this as being uttered in the name of Christ. When he records that the Lord spoke in parables and they did not comprehend, he states: “It occurred that what was written may be fulfilled: I will express my thoughts in parables; I will explain hidden meanings from the beginning.” It appears that we have no further inquiries, but listen carefully: I am not attempting to recite like a skilled orator but to grasp the essence of Scripture. Our Lord and Saviour also said, “Search the Scriptures, and there you will find they testify about Me” (John 5:39). He also addressed the Jews, saying, “You are mistaken, not knowing the Scriptures nor the power of God” (Matthew 22:29). Notice what he asserts: “You are mistaken.” Why? Because of ignorance of the Scriptures. By being unaware of them, you do not know Christ, who embodies the power and wisdom of God. This is why it is noted in Matthew: “It came to pass that the writings of Asaph the prophet might be fulfilled.” It remains consistent in all ancient manuscripts, yet uninformed individuals have altered it. Some contemporary Gospels state, “Let it come to pass that which was written by Isaiah the prophet: ‘I will express my thoughts in parables; I will explain hidden meanings from the beginning.’” However, it was not Isaiah who spoke these words, but Asaph. Even the impious Porphyry cites these words against us, asserting that “Your evangelist Matthew was so ignorant as to attribute these words to Isaiah the prophet: ‘I will express my thoughts in parables; I will explain hidden meanings from the beginning.’” Let us therefore state plainly, “As the Gospel records in Matthew and John that our Lord was crucified at the sixth hour (Matt. 27:45; John 19:14), while in Mark, it is stated that it occurred at the third hour (Mark 15:25). This appears to be a contradiction, yet it is not. It is an error of the scribes: Mark had it correctly written as ‘the sixth hour,’ but many erroneously interpreted the Greek letter here as gamma. Just as the scribes erred in that instance, so too do they here: they wrote ‘Isaiah’ rather than Asaph.” Thus, not being knowledgeable (for the first Church was formed from those lacking understanding), when they read in the Gospel, “Let what was written by Asaph the prophet be fulfilled,” the first individual who documented the Good News began to ponder, “Who is this prophet Asaph? He was not known among the people.” What did he do? In seeking to correct the error, a new mistake was made. We can refer to another instance: it is written in the Gospel that when Judas returned the thirty pieces of silver, the priests refused to accept them, nor did they place them into the temple treasury, because they were the price of blood. They purchased land from the potter for the burial of strangers (Matthew 27:6-7). The price paid for Christ signifies our burial. That land was called Akeldama, meaning ‘field of blood.’ A field associated with the blood of the Jews, yet it represents our burial. For we are but wanderers and strangers, having no place of rest. He was crucified and died, and we are buried with Him. “That what was written,” the evangelist states, “by Jeremiah the prophet might be fulfilled.” “Returned the thirty pieces of silver, the price as it is written,” etc. As recorded in Jeremiah the prophet. However, upon turning to Jeremiah, we could not find this precisely, but we do find it in Zechariah (Zechariah 11:12-13). Thus, it is clear that this error is present here just as it was there.

For Matthew replaced the term that David used for hidden with a similar term, indicating the Hebrew meaning encompasses both ideas, as the truth concealed in the Gospel parables is why Aquila translated it as riddles. Moreover, the phrase used by David, 'from the beginning,' is rendered by Matthew as 'from the foundation of the world,' aligning with its Hebrew scripture. Matthew also exchanged the phrase, 'I will declare,' which holds a similar significance to 'I will utter.' Origen suggests that the Gospel parable is presented as if it were about past events—not in a literal sense but allegorically, uncovering the truths represented within the parable itself. Thus, the straightforward statement, 'Behold, the sower went out to sow,' is not to be viewed as a factual account. Nicetas adds that this interpretation of a parable does not fit with what follows from the line, I will open my mouth for parables; for within the further words of the Psalm are references to their ancestors who performed signs in the land of Egypt and other realities that indeed occurred, yet mentally embody parables posed under the guise of narrative to convey spiritual meanings. Hence, anyone who maintains that the Gospel parable must have a distinct definition from the parable referred to in the Psalms—believing both to share the same essence—should understand that the phrase, I will open my mouth for parables, pertains not to the miracles following the exodus from Egypt but rather to the parables of Christ in the Gospel, who communicates through the prophet, 'Hear, O My people, my law,' and so forth.

He emphasizes that he will articulate these messages so that we may emulate their meaning, continually offering the beginnings of our speech to God, just as we present the initial produce of our labors, ensuring that our words reflect what is pleasing to Him. You may observe that the prophet speaks on behalf of the Lord, noting that His people comprise humanity, and His commandments are the ancient laws. Matthew also acknowledges this, saying, "That it may be fulfilled which was spoken through the prophet, saying, ‘I will open my mouth in parables; I will utter the hidden things of the foundation of the world’” (Matthew 13:35). What does the prophet add to this? “What we have heard and learnt, and our fathers have told us.” These words resonate deeply with humankind.

He also recalls the renewal of grace—specifically, the new mercy granted to the people and the anointing of David as king. "Hearken, my people, unto my law; incline your ear unto the words of my mouth." "I will open my mouth in parables; I will utter dark sayings of old." The Prophet does not imply that God is speaking here; rather, he, in the role of a teacher, addresses the Jewish people. It is fitting that he refers to the people as his own, just as he claims ownership of the law, for as their King, he possesses the authority to teach them. It is not uncommon for Prophets to adopt the name of the One who commissioned them, as this reinforces the reliability of their message. The truth entrusted to them is rightfully associated with them. Similarly, Paul takes pride in his preaching, not because he orchestrated it, but because he serves as its proclaimer and witness, as stated in Romans 2:16. Nevertheless, when we observe that even those who profess to be His disciples often fail to heed God’s voice diligently, we recognize that the Prophet's preface isn't without purpose. Although he speaks not merely to the ignorant but to those who have neglected God's words, this exhortation is indeed necessary as even the most faithful can exhibit great slothfulness. In an effort to engage his audience, he announces his intention to share profound and significant insights, as the term "divination" in Hebrew signifies weighty and elevated thoughts such as parables and proverbs, which are concise yet complex expressions. Yet, the Prophet does not aim to obscure his message through the use of parables and enigmas; instead, he seeks to provide a clear and comprehensible account of God’s blessings toward His people and their subsequent ingratitude.

The Saviour calls upon His people to listen closely, warning them to avoid the fate of the former Jewish community who disregarded God. He urges a careful examination of the law of the Gospel and an attentive listening to the prophecies from the heart.

Although the Jews possessed strength, they faltered in the trial of the Passion of Christ due to their unbelief. Notably disloyal was the tribe of Ephraim, which fell into the idolatry of the golden calf, leading the other nine tribes into the same sin. In response to this betrayal, God stripped them of their courage: despite their prowess in archery, they succumbed to fear and retreated during the battle. Consequently, they faced captivity and were dispersed among the Gentiles. God showed compassion to the Jews; even as He observed their complete surrender to worldly wisdom and their refusal to repent, His immense humanity prevented Him from destroying all of them in the wilderness. Instead, He chose to preserve and show mercy to them. Humanity is marked by flesh, sharing in passions and decay. The Spirit, having departed from man, will not return until the second coming.