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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 78:40–72. His four-level outline is real structure in the source text, so it is rendered as structure.
The matter and scope of this paragraph are the same with the former, showing what great mercies God had bestowed upon Israel, how provoking they had been, what judgments he had brought upon them for their sins, and yet how, in judgment, he remembered mercy at last. Let not those that receive mercy from God be thereby emboldened to sin, for the mercies they receive will aggravate their sin and hasten the punishment of it; yet let not those that are under divine rebukes for sin be discouraged from repentance, for their punishments are means of repentance, and shall not prevent the mercy God has yet in store for them. Observe,
I.The sins of Israel in the wilderness again reflected on, because written for our admonition (Psa 78:40, Psa 78:41):
How often did they provoke him in the wilderness! Note once, nor twice, but many a time; and the repetition of the provocation was a great aggravation of it, as well as the place, Psa 78:17. God kept an account how often they provoked him, though they did not. Num 14:22, They have tempted me these ten times. By provoking him they did not so much anger him as grieve him, for he looked upon them as his children (Israel is my son, my first-born), and the undutiful disrespectful behaviour of children does more grieve than anger the tender parents; they lay it to heart, and take it unkindly, Isa 1:2. They grieved him because they put him under a necessity of afflicting them, which he did not willingly. After they had humbled themselves before him they turned back and tempted God, as before, and limited the Holy One of Israel, prescribing to him what proofs he should give of his power and presence with them and what methods he should take in leading them and providing for them. They limited him to their way and their time, as if he did not observe that they quarrelled with him. It is presumption for us to limit the Holy One of Israel; for, being the Holy One, he will do what is most for his own glory; and, being the Holy One of Israel, he will do what is most for their good; and we both impeach his wisdom and betray our own pride and folly if we go about to prescribe to him. That which occasioned their limiting God for the future was their forgetting his former favours (Psa 78:42): They remembered not his hand, how strong it is and how it had been stretched out for them, nor the day when he delivered them from the enemy, Pharaoh, that great enemy who sought their ruin. There are some days made remarkable by signal deliverances, which ought never to be forgotten; for the remembrance of them would encourage us in our greatest straits.
II.The mercies of God to Israel, which they were unmindful of when they tempted God and limited him; and this catalogue of the works of wonder which God wrought for them begins higher, and is carried down further, than that before, Psa 78:12, etc.
1.This begins with their deliverance out of Egypt, and the plagues with which God compelled the Egyptians to let them go: these were the signs God wrought in Egypt (Psa 78:43), the wonders he wrought in the field of Zoan, that is, in the country of Zoan, as we say, in Agro N., meaning in such a country.
(1.)Several of the plagues of Egypt are here specified, which speak aloud the power of God and his favour to Israel, as well as terror to his and their enemies. As,
[1.]The turning of the waters into blood; they had made themselves drunk with the bloods of God's people, even the infants, and now God gave them blood to drink, for they were worthy, Psa 78:44.
[2.]The flies and frogs which infested them, mixtures of insects in swarms, in shoals, which devoured them, which destroyed them, Psa 78:45. For God can make the weakest and most despicable animals instruments of his wrath when he pleases; what they want in strength may be made up in number.
[3.]The plague of locusts, which devoured their increase, and that which they had laboured for, Psa 78:46. They are called God's great army, Joe 2:25.
[4.]The hail, which destroyed their trees, especially their vines, the weakest of trees (Psa 78:47), and their cattle, especially their flocks of sheep, the weakest of their cattle, which were killed with hot thunder-bolts (Psa 78:48), and the frost, or congealed rain (as the word signifies), was so violent that it destroyed even the sycamore-trees.
[5.]The death of the first-born was the last and sorest of the plagues of Egypt, and that which perfected the deliverance of Israel; it was first in intention (Exo 4:23), but last in execution; for, if gentler methods would have done the work, this would have been prevented: but it is here largely described, Psa 78:49-51. First, The anger of God was the cause of it. Wrath had now come upon the Egyptians to the uttermost; Pharaoh's heart having been often hardened after less judgments had softened it, God now stirred up all his wrath; for he cast upon them the fierceness of his anger, anger in the highest degree, wrath and indignation the cause, and trouble (tribulation and anguish, Rom 2:8, Rom 2:9) the effect. This from on high he cast upon them and did not spare, and they could not flee out of his hands, Job 27:22. He made a way, or (as the word is) he weighed a path, to his anger. He did not cast it upon them uncertainly, but by weight. His anger was weighed with the greatest exactness in the balances of justice; for, in his greatest displeasure, he never did, nor ever will do, any wrong to any of his creatures: the path of his anger is always weighed. Secondly, The angels of God were the instruments employed in this execution: He sent evil angels among them, not evil in their own nature, but in respect to the errand upon which they were sent; they were destroying angels, or angels of punishment, which passed through all the land of Egypt, with orders, according to the weighed paths of God's anger, not to kill all, but the first-born only. Good angels become evil angels to sinners. Those that make the holy God their enemy must never expect the holy angels to be their friends. Thirdly, The execution itself was very severe: He spared not their soul from death, but suffered death to ride in triumph among them and gave their life over to the pestilence, which cut the thread of life off immediately; for he smote all the first-born in Egypt (Psa 78:51), the chief of their strength, the hopes of their respective families; children are the parents' strength, and the first-born the chief of their strength. Thus, because Israel was precious in God's sight, he gave men for them and people for their life, Isa 43:4.
(2.)By these plagues on the Egyptians God made a way for his own people to go forth like sheep, distinguishing between them and the Egyptians, as the shepherd divides between the sheep and the goats, having set his own mark on these sheep by the blood of the lamb sprinkled on their door-posts. He made them go forth like sheep, not knowing whither they went, and guided them in the wilderness, as a shepherd guides his flock, with all possible care and tenderness, Psa 78:52. He led them on safely, though in dangerous paths, so that they feared not, that is, they needed not to fear; they were indeed frightened at the Red Sea (Exo 14:10), but that was said to them, and done for them, which effectually silenced their fears. But the sea overwhelmed their enemies that ventured to pursue them into it, Psa 78:63. It was a lane to them, but a grave to their persecutors.
2.It is carried down as far as their settlement in Canaan (Psa 78:54): He brought them to the border of his sanctuary, to that land in the midst of which he set up his sanctuary, which was, as it were, the centre and metropolis, the crown and glory, of it. That is a happy land which is the border of God's sanctuary. It was the happiness of that land that there God was known, and there were his sanctuary and dwelling-place, Psa 76:1, Psa 76:2. The whole land in general, and Zion in particular, was the mountain which his right hand had purchased, which by his own power he had set apart for himself. See Psa 44:3. He made them to ride on the high places of the earth, Isa 58:14; Deu 32:13. They found the Canaanites in the full and quiet possession of that land, but God cast out the heathen before them, not only took away their title to it, as the Lord of the whole earth, but himself executed the judgment given against them, and, as Lord of hosts, turned them out of it, and made his people Israel tread upon their high places, dividing each tribe an inheritance by line, and making them to dwell in the houses of those whom they had destroyed. God could have turned the uninhabited uncultivated wilderness (which perhaps was nearly of the same extent as Canaan) into fruitful soil, and have planted them there; but the land he designed for them was to be a type of heaven, and therefore must be the glory of all lands; it must likewise be fought for, for the kingdom of heaven suffers violence.
III.The sins of Israel after they were settled in Canaan, Psa 78:56-58.
The children were like their fathers, and brought their old corruptions into their new habitations. Though God had done so much for them, yet they tempted and provoked the most high God still. He gave them his testimonies, but they did not keep them; they began very promisingly, but they turned back, gave God good words, but dealt unfaithfully, and were like a deceitful bow, which seemed likely to send the arrow to the mark, but, when it is drawn, breaks, and drops the arrow at the archer's foot, or perhaps makes it recoil in his face. There was no hold of them, nor any confidence to be put in their promises or professions. They seemed sometimes devoted to God, but they presently turned aside, and provoked him to anger with their high places and their graven images. Idolatry was the sin that did most easily beset them, and which, though they often professed their repentance for, they as often relapsed into. It was spiritual adultery either to worship idols or to worship God by images, as if he had been an idol, and therefore by it they are said to move him to jealousy, Deu 32:16, Deu 32:21.
IV.The judgments God brought upon them for these sins.
Their place in Canaan would no more secure them in a sinful way than their descent from Israel. You only have I known of all the families of the earth, therefore I will punish you, Amo 3:2. Idolatry is winked at among the Gentiles, but not in Israel,
1.God was displeased with them (Psa 78:59): When God heard this, when he heard the cry of their iniquity, which came up before him, he was wroth, he took it very heinously, as well he might, and he greatly abhorred Israel, whom he had greatly loved and delighted in. Those that had been the people of his choice became the generation of his wrath. Presumptuous sins, idolatries especially, render even Israelites odious to God's holiness and obnoxious to his justice.
2.He deserted his tabernacle among them, and removed the defence which was upon that glory, Psa 78:60. God never leaves us till we leave him, never withdraws till we have driven him from us. His name is Jealous, and he is a jealous God; and therefore no marvel if a people whom he had betrothed to himself be loathed and rejected, and he refuse to cohabit with them any longer, when they have embraced the bosom of a stranger. The tabernacle at Shiloh was the tent God had placed among men, in which God would in very deed dwell with men upon the earth; but, when his people treacherously forsook it, he justly forsook it, and then all its glory departed. Israel has small joy of the tabernacle without the presence of God in it.
3.He gave up all into the hands of the enemy. Those whom God forsakes become an easy prey to the destroyer. The Philistines are sworn enemies to the Israel of God, and no less so to the God of Israel, and yet God will make use of them to be a scourge to his people.
(1.)God permits them to take the ark prisoner, and carry it off as a trophy of their victory, to show that he had not only forsaken the tabernacle, but even the ark itself, which shall now be no longer a token of his presence (Psa 78:61): He delivered his strength into captivity, as if it had been weakened and overcome, and his glory fell under the disgrace of being abandoned into the enemy's hand. We have the story Sa1 4:11. When the ark has become as a stranger among Israelites, no marvel if it soon be made a prisoner among Philistines.
(2.)He suffers the armies of Israel to be routed by the Philistines (Psa 78:62, Psa 78:63): He gave his people over unto the sword, to the sword of his own justice and of the enemy's rage, for he was wroth with his inheritance; and that wrath of his was the fire which consumed their young men, in the prime of their time, by the sword or sickness, and made such a devastation of them that their maidens were not praised, that is, were not given in marriage (which is honourable in all), because there were no young men for them to be given to, and because the distresses and calamities of Israel were so many and great that the joys of marriage-solemnities were judged unseasonable, and it was said, Blessed is the womb that beareth not. General destructions produce a scarcity of men. Isa 13:12, I will make a man more precious than fine gold, so that seven women shall take hold of one man, Isa 4:1; Isa 3:25. Yet this was not the worst:
(3.)Even their priests, who attended the ark, fell by the sword, Hophni and Phinehas. Justly they fell, for they made themselves vile, and were sinners before the Lord exceedingly; and their priesthood was so far from being their protection that it aggravated their sin and hastened their fall. Justly did they fall by the sword, because they exposed themselves in the field of battle, without call or warrant. We throw ourselves out of God's protection when we go out of our place and out of the way of our duty. When the priests fell their widows made no lamentation, Psa 78:64. All the ceremonies of mourning were lost and buried in substantial grief; the widow of Phinehas, instead of lamenting her husband's death, died herself, when she had called her son Ichabod, Sa1 4:19, etc.
V.God's return, in mercy, to them, and his gracious appearances for them after this.
We read not of their repentance and return to God, but God was grieved for the miseries of Israel (Jdg 10:16) and concerned for his own honour, fearing the wrath of the enemy, lest they should behave themselves strangely, Deu 32:27. And therefore then the Lord awaked as one out of sleep (Psa 78:65), and like a mighty man that shouteth by reason of wine, not only like one that is raised out of sleep and recovers himself from the slumber which by drinking he was overcome with, who then regards that which before he seemed wholly to neglect, but like one that is refreshed with sleep, and whose heart is made glad by the sober and moderate use of wine, and is therefore the more lively and vigorous, and fit for business. When God had delivered the ark of his strength into captivity, as one jealous of his honour, he soon put forth the arm of his strength to rescue it, stirred up his strength to do great things for his people.
1.He plagued the Philistines who held the ark in captivity, Psa 78:66. He smote them with emerods in the hinder parts, wounded them behind, as if they were fleeing from him, even when they thought themselves more than conquerors. He put them to reproach, and they themselves helped to make it a perpetual reproach by the golden images of their emerods, which they returned with the ark for a trespass-offering (Sa1 6:5), to remain in perpetuam rei memoriam - as a perpetual memorial. Note, Sooner or later God will glorify himself by putting disgrace upon his enemies, even when they are most elevated with their successes.
2.He provided a new settlement for his ark after it had been some months in captivity and some years in obscurity. He did indeed refuse the tabernacle of Joseph; he never sent it back to Shiloh, in the tribe of Ephraim, Psa 78:67. The ruins of that place were standing monuments of divine justice. God, see what I did to Shiloh, Jer 7:12. But he did not wholly take away the glory from Israel; the moving of the ark is not the removing of it. Shiloh has lost it, but Israel has not. God will have a church in the world, and a kingdom among men, though this or that place may have its candlestick removed; nay, the rejection of Shiloh is the election of Zion, as, long after, the fall of the Jews was the riches of the Gentiles, Rom 11:12. When God chose not the tribe of Ephraim, of which tribe Joshua was, he chose the tribe of Judah (Psa 78:68), because of that tribe Jesus was to be, who is greater than Joshua. Kirjath-jearim, the place to which the ark was brought after its rescue out of the hands of the Philistines, was in the tribe of Judah. There it took possession of that tribe; but thence it was removed to Zion, the Mount Zion which he loved (Psa 78:68), which was beautiful for situation, the joy of the whole earth; there it was that he built his sanctuary like high palaces and like the earth, Psa 78:69. David indeed erected only a tent for the ark, but a temple was then designed and prepared for, and finished by his son; and that was,
(1.)A very stately place. It was built like the palaces of princes, and the great men of the earth, nay, it excelled them all in splendour and magnificence. Solomon built it, and yet here it is said God built its, for his father had taught him, perhaps with reference to this undertaking, that except the Lord build the house those labour in vain that build it, Psa 127:1, which is a psalm for Solomon.
(2.)A very stable place, like the earth, though not to continue as long as the earth, yet while it was to continue it was as firm as the earth, which God upholds by the word of his power, and it was not finally destroyed till the gospel temple was erected, which is to continue as long as the sun and moon endure (Psa 89:36, Psa 89:37) and against which the gates of hell shall not prevail.
3.He set a good government over them, a monarchy, and a monarch after his own heart: He chose David his servant out of all the thousands of Israel, and put the sceptre into his hand, out of whose loins Christ was to come, and who was to be a type of him, Psa 78:70. Concerning David observe here,
(1.)The meanness of his beginning. His extraction indeed was great, for he descended from the prince of the tribe of Judah, but his education was poor. He was bred not a scholar, not a soldier, but a shepherd. He was taken from the sheep-folds, as Moses was; for God delights to put honour upon the humble and diligent, to raise the poor out of the dust and to set them among princes; and sometimes he finds those most fit for public action that have spent the beginning of their time in solitude and contemplation. The Son of David was upbraided with the obscurity of his original: Is not this the carpenter? David was taken, he does not say from leading the rams, but from following the ewes, especially those great with young, which intimated that of all the good properties of a shepherd he was most remarkable for his tenderness and compassion to those of his flock that most needed his care. This temper of mind fitted him for government, and made him a type of Christ, who, when he feeds his flock like a shepherd, does with a particular care gently lead those that are with young, Isa 40:11.
(2.)The greatness of his advancement. God preferred him to feed Jacob his people, Psa 78:71. It was a great honour that God put upon him, in advancing him to be a king, especially to be king over Jacob and Israel, God's peculiar people, near and dear to him; but withal it was a great trust reposed in him when he was charged with the government of those that were God's own inheritance. God advanced him to the throne that he might feed them, not that he might feed himself, that he might do good, not that he might make his family great. It is the charge given to all the under-shepherds, both magistrates and ministers, that they feed the flock of God.
(3.)The happiness of his management. David, having so great a trust put into his hands, obtained mercy of the Lord to be found both skilful and faithful in the discharge of it (Psa 78:72): So he fed them; he ruled them and taught them, guided and protected them,
[1.]Very honestly; he did it according to the integrity of his heart, aiming at nothing but the glory of God and the good of the people committed to his charge; the principles of his religion were the maxims of his government, which he administered, not with carnal policy, but with godly sincerity, by the grace of God. In every thing he did he meant well and had no by-end in view.
[2.]Very discreetly; he did it by the skilfulness of his hands. He was not only very sincere in what he designed, but very prudent in what he did, and chose out the most proper means in pursuit of his end, for his God did instruct him to discretion. Happy the people that are under such a government! With good reason does the psalmist make this the finishing crowning instance of God's favour to Israel, for David was a type of Christ the great and good Shepherd, who was humbled first and then exalted, and of whom it was foretold that he should be filled with the spirit of wisdom and understanding and should judge and reprove with equity, Isa 11:3, Isa 11:4. On the integrity of his heart and the skilfulness of his hands all his subjects may entirely rely, and of the increase of his government and people there shall be no end.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
I say then of these crooked and embittering persons, "How often they exasperated Him in the desert, and provoked Him to wrath in the waterless place!" [Psalm 78:40]. "And they turned themselves and tempted God, and exasperated the Holy One of Israel" [Psalm 78:41]. He is repeating that same unbelief of theirs, of which He had made mention above. But the reason of the repetition is, in order that there may be mentioned also the plagues which He inflicted on the Egyptians for their sakes: all which things they certainly ought to have remembered, and not to be ungrateful. Lastly, there follows what? "They remembered not His hands, in the day when He redeemed them from the hand of the troubler" [Psalm 78:42]. And he begins to speak of what things He did to the Egyptians: "He set in Egypt His signs, and His prodigies in the plain of Thanis" [Psalm 78:43]: "and He turned their rivers into blood, and their showers lest they should drink" [Psalm 78:44], or rather, "the flowings of waters," as some do better understand by what is written in Greek, τὰ ὀμβρήματα, which in Latin we call scaturigines, waters bubbling from beneath. "He sent upon them the dog-fly, and it ate them up; and the frog, and it destroyed them" [Psalm 78:45]. "And He gave their fruit to the mildew, and their labours to the locust" [Psalm 78:46]. "And He slew with hail their vineyards, and their mulberry trees with frost" [Psalm 78:47]. "And He gave over to the hail their beasts of burden, and their possessions to the fire" [Psalm 78:48]. "He sent upon them the anger of His indignation, indignation and anger and tribulation, a visitation through evil angels" [Psalm 78:49]. He made a way to the course of His anger, and their beasts of burden He shut up in death [Psalm 78:50]. "And He smote every first-born thing in the land of Egypt, the first-fruits of their labours in the tabernacles of Cham" [Psalm 78:51].
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Summary
Psalm 78:46 vividly recounts a pivotal moment in God's judgment against ancient Egypt, illustrating how divine power was unleashed through natural phenomena to utterly devastate the nation's agricultural foundation. This verse, deeply embedded within a sweeping historical psalm that chronicles God's unwavering faithfulness and Israel's recurrent rebellion, serves as a stark and powerful reminder of the Lord's absolute sovereignty over all creation and His unyielding commitment to justice, particularly in delivering His chosen people from oppression and bondage.
Context
Literary Context
Psalm 78 is a comprehensive historical psalm, often designated as a "maschil" or instructional psalm, meticulously crafted to impart crucial lessons to future generations regarding God's intricate dealings with Israel. Verses 43-51 specifically delineate the sequence of devastating plagues inflicted upon Egypt, serving as a profound demonstration of God's immense might and His overarching redemptive purpose in liberating His people. Prior to verse 46, the psalmist meticulously recalls earlier judgments, including the turning of rivers into blood, and the subsequent plagues of flies and frogs, as vividly detailed in Psalm 78:44-45. Verse 46 then zeroes in on the catastrophic plague of locusts and caterpillars, which directly assaulted Egypt's economic stability and food supply, thereby underscoring the comprehensive and inescapable nature of God's judgment. This particular section is indispensable for grasping the broader narrative of God's steadfast faithfulness, a faithfulness that persists despite Israel's subsequent and repeated unfaithfulness, which remains a dominant and recurring theme throughout the entirety of Psalm 78.
Historical & Cultural Context
The plagues so graphically described in Psalm 78:46 directly correlate with the detailed historical accounts found in the book of Exodus, particularly the eighth plague of locusts (Exodus 10:1-20). In ancient Egypt, agriculture, especially the cultivation of grain along the incredibly fertile banks of the Nile River, formed the absolute bedrock of their economy and was the primary source of their sustenance. A locust plague, with its capacity to consume every shred of vegetation in its path, represented an existential threat, capable of precipitating widespread famine, economic collapse, and societal chaos. The inclusion of the "caterpillar" (or "gnawing locust") alongside the "locust" further accentuates the totality of the destruction, indicating that no stage of agricultural growth, from nascent sprouts to mature crops, was spared. Pharaoh's unyielding and stubborn refusal to release the Israelites, despite repeated divine warnings and escalating judgments, directly provoked these severe divine interventions, unequivocally demonstrating God's supreme power over even the most formidable empire of the ancient world.
Key Themes
This verse powerfully articulates several crucial theological and narrative themes. Firstly, it emphatically highlights Divine Judgment, portraying God's absolute power and His resolute willingness to employ natural forces as precise instruments of His justice against those who defiantly oppose His will. The plagues were not random occurrences but precisely targeted acts of God's righteous wrath against Pharaoh's hardened heart and Egypt's pervasive idolatrous system, which challenged the supremacy of Yahweh. Secondly, it starkly illustrates the severe Consequences of Disobedience. Pharaoh's persistent defiance of God's unequivocal command to "Let my people go" inexorably led to catastrophic repercussions that profoundly impacted the entire land of Egypt. The complete destruction of their agricultural "increase" (produce) and "labour" (effort in farming) vividly demonstrates the devastating and far-reaching impact of resisting the Almighty. This profound theme resonates throughout the entirety of Scripture, from the foundational fall in Genesis 3 to the solemn warnings articulated in Deuteronomy 28. Thirdly, the verse unequivocally showcases God's absolute Sovereignty Over Nature. He commands even the smallest and seemingly insignificant insects to fulfill His grand purposes, bringing widespread devastation or abundant blessing as He sovereignly wills. This unparalleled control over creation is a recurring and majestic motif, powerfully seen in God's miraculous parting of the Red Sea (Exodus 14) and His miraculous provision of manna in the wilderness (Exodus 16), underscoring that all creation is utterly subject to His divine and omnipotent will.
Exposition and Analysis
Key Word Analysis
The Hebrew verb נָתַן (nâthan) is a primitive root meaning "to give," but it is used with the greatest latitude of application, encompassing actions like putting, making, assigning, bestowing, delivering, or causing. In Psalm 78:46, its use emphasizes God's direct and intentional agency. It is not merely that the plagues happened, but that God gave their produce and labor to the insects, signifying His active role in orchestrating the judgment. This highlights divine sovereignty and the deliberate nature of the punishment.
The Hebrew word חָסִיל (châçîyl), derived from חָסַל (chasal, "to consume"), refers to "the ravager," specifically a type of locust or consuming insect, often translated as "gnawing locust" or "cankerworm." While distinct from the more common term for a fully winged locust, it likely describes a specific developmental stage of the locust (e.g., the wingless larva or nymph) or another type of voracious, crop-destroying pest. Its inclusion alongside ʼarbeh (locust) emphasizes the comprehensive nature of the destruction, suggesting that every stage of agricultural growth, from sprouting plants to mature crops, was targeted and consumed. This word underscores the thoroughness and inescapable nature of the devastation.
The Hebrew word אַרְבֶּה (ʼarbeh), derived from רָבָה (rabah, "to increase" or "be many"), is the most common and general term for the swarming locust, notorious for its ability to descend in vast numbers and completely strip an area of all vegetation in a short time. This term specifically refers to the mature, winged insect that travels in immense, overwhelming swarms, bringing widespread and rapid destruction. The mention of ʼarbeh evokes the image of an unstoppable, overwhelming force, a direct and visible instrument of divine judgment that leaves utter desolation in its wake.
Verse Breakdown
"He gave also their increase unto the caterpiller"
This initial clause powerfully asserts God's direct and active agency in the judgment. The "increase" (Hebrew: yᵉbûwl) refers to the agricultural produce of the land, the harvest, or the potential yield. By stating that God "gave" this vital "increase" to the caterpillar, the psalmist unequivocally attributes the destruction not to a mere natural disaster but to God's deliberate and intentional act of judgment. This signifies the initial stages of crop destruction, perhaps targeting young plants or the potential harvest before it fully matured, thereby demonstrating that no part of their agricultural cycle, from its very inception, was safe from divine intervention.
"and their labour unto the locust"
This parallel clause serves to reinforce and intensify the totality of the devastation. "Their labour" (Hebrew: yᵉgîyaʻ) refers to the arduous toil, strenuous effort, and hard work that the Egyptians invested in cultivating their land. The locusts consumed not merely the raw "increase" but the very fruit of their strenuous "labour," rendering all their diligent efforts utterly futile and worthless. This emphasizes the profound economic, social, and psychological impact of the plague, as the Egyptians witnessed their entire year's painstaking work vanish before their eyes, a direct and devastating consequence of Pharaoh's unyielding defiance against the Lord.
Literary Devices
Psalm 78:46 masterfully employs several potent literary devices to convey its profound message of divine judgment and sovereignty. Parallelism is strikingly prominent, specifically synonymous parallelism, where the phrase "He gave also their increase unto the caterpiller" is meticulously mirrored and intensified by "and their labour unto the locust." This deliberate repetition with a slight variation serves to amplify the message of complete and utter destruction, emphasizing both the valuable product of the land and the exhaustive effort invested in its cultivation. The strategic use of "caterpillar" and "locust" in conjunction also creates a powerful sense of hyperbole, suggesting an overwhelming and total consumption that leaves absolutely nothing behind, underscoring the severity of the plague. Furthermore, the declarative phrase "He gave" attributes direct personification and divine agency to God, making it unequivocally clear that these insects were not merely random natural phenomena but rather meticulously chosen and wielded instruments by the Almighty. This anthropomorphic language profoundly underscores God's active involvement and sovereign control over all creation, even over seemingly insignificant creatures, to meticulously execute His divine will and righteous judgment.
Theological and Thematic Connections
Psalm 78:46 stands as a profound theological statement on God's absolute sovereignty, His unwavering justice, and His active, decisive involvement in human history. It serves as a powerful reminder that God is not a distant, disengaged deity but one who intervenes directly and powerfully to deliver His people from bondage and to execute righteous judgment upon those who defiantly oppose His will. The utter destruction of Egypt's agricultural foundation was not merely an economic blow but a direct and undeniable challenge to their false gods and a resounding demonstration of the Lord's supreme and unrivaled power over all creation. This historical event serves as a foundational example of God's willingness to use natural forces as instruments to achieve His redemptive purposes, highlighting His meticulous control over all creation and His unwavering commitment to upholding perfect justice. It teaches us a timeless truth: defiance against God carries severe and tangible consequences, often impacting the very means of sustenance, security, and prosperity.
Reflection and Application
Psalm 78:46 compels us to deeply reflect on the awe-inspiring nature of divine sovereignty and the inevitable consequences of human rebellion. It serves as a potent reminder that God is never passive in the face of injustice, oppression, or defiance against His commands. His judgments, though at times appearing severe, are always righteous, just, and ultimately serve His overarching redemptive plan for humanity. For believers, this verse offers profound comfort in the knowledge that our God is infinitely powerful—powerful enough to overcome any oppressor, to break any chain of bondage, and to deliver His people from even the most formidable adversaries. Conversely, it also serves as a sober and solemn warning: just as Pharaoh's unyielding stubbornness brought catastrophic devastation upon his entire land, so too does persistent and unrepentant disobedience to God's divine commands inevitably invite negative and often devastating consequences, both on a personal and communal level. We are called to learn profoundly from history, to humbly acknowledge God's sovereign hand in all circumstances, and to respond with genuine humility, contrite hearts, and unwavering obedience rather than hardening our hearts in defiance. Our ultimate security, prosperity, and true flourishing depend not on our material "increase" or the fruit of our "labour" alone, but fundamentally on our faithful, obedient, and trusting relationship with the One who sovereignly controls all things.
Questions for Reflection
FAQ
What is the significance of the "caterpillar" and "locust" being mentioned together in Psalm 78:46?
The mention of both "caterpillar" (חָסִיל, châçîyl) and "locust" (אַרְבֶּה, ʼarbeh) in Psalm 78:46 is highly significant as it emphasizes the comprehensive, total, and inescapable destruction of Egypt's crops. While ʼarbeh refers to the mature, winged, swarming locust, notorious for its rapid and widespread devastation, châçîyl likely refers to a different developmental stage of the locust (such as the larva or nymph, sometimes called a "gnawing locust" or "cankerworm") or another type of voracious, ground-dwelling insect. By naming both, the psalmist underscores that every single stage of plant growth, from the tender young shoots to the mature, ready-for-harvest crops, was utterly consumed and annihilated. This dual mention highlights the completeness and thoroughness of God's judgment, ensuring that no part of their agricultural "increase" or the fruit of their "labour" was left untouched, as vividly detailed in the historical account of Exodus 10.
Christ-Centered Fulfillment
Psalm 78:46, while meticulously detailing a historical judgment on ancient Egypt, finds its ultimate and profound Christ-centered fulfillment in the person, redemptive work, and future reign of Jesus Christ. The plagues, including the devastating consumption by locusts and caterpillars, were a powerful demonstration of God's sovereign power to deliver His people from oppressive bondage and to decisively overcome the forces of evil and injustice. In Christ, we encounter the ultimate and perfect deliverance from a far greater and more insidious bondage—the spiritual bondage of sin and death. Just as God "gave their increase unto the caterpiller" as an act of righteous judgment upon a defiant nation, so too did God, in His boundless love and justice, "give" His only Son as the ultimate and perfect sacrifice, allowing Him to bear the full weight of judgment for our sins on the cross (Isaiah 53:6). The divine power displayed over creation in the ancient plagues profoundly foreshadows Christ's absolute authority over all things, including nature, disease, and demonic forces, vividly seen in His miraculous calming of the storm (Mark 4:39) and His authoritative casting out of demons (Luke 8:29). The judgment poured out on Egypt ultimately paved the way for Israel's miraculous freedom, pointing forward to the infinitely greater freedom from condemnation and the promise of eternal life that Christ secures for all who believe in Him (Romans 8:1-2). Furthermore, the profound theme of divine judgment by natural forces finds its eschatological fulfillment in the glorious return of Christ, who will come not only as the compassionate Savior but also as the righteous Judge, bringing final justice upon all who defiantly oppose God, as majestically prophesied in Revelation 19:11-16. Thus, the ancient plague serves as a powerful and enduring testament to God's sovereign power, a power fully embodied, perfectly demonstrated, and ultimately exercised by Christ for the complete redemption of His people and the decisive defeat of all His enemies.