詩篇第七八篇是一篇歷史性的詩篇，題為：「亞薩的沉思」。它也是一篇訓誨的詩篇，警告猶大所有的百姓，要忠心地跟隨耶和華，不可犯下他們祖先的錯誤。這些警告也同樣地適用我們今天的人（林前10：1~12；來2：1~4）。亞薩是大衛同時代的人，追溯以色列的背叛歷史，以及上帝以憐憫饒恕他們的經過。他像摩西一樣，鼓勵百姓要將他們的屬靈產業傳交給下一代，例如要向他們的兒女傳揚上帝的奇妙作為，也要教導他們有關律法上的教訓（比較出10：2；申4：9；6：7）。亞薩給他們好幾個理由，說明為什麼非要這樣做不可；就是我們今天的人也不例外：（1）以口述的方式傳給下一代；（2）他們可以從聽道產生信心，因而信靠耶和華，並且對祂有盼望；（3）他們不要忘記上帝的作為──憐憫的救贖；（4）他們要遵守祂所頒佈的誡命；（5）人們不致像他們祖先那樣冥頑不化，而是全心信靠上帝，忠心地跟隨祂。

        亞薩演講的另一個目的就是要說明，為什麼上帝會拒絕北方各支派（由以法蓮支派為代表，第67節），又為什麼會揀選猶大作為祂應許的承受人。以法蓮支派是以饒勇善戰聞名於世，總是想參加各種戰爭，但是在為耶和華打屬靈的戰爭時，他們卻是背叛者，即使他們以上帝律法的教訓為武裝。他們並沒有遵守上帝的約，也沒有忠心於上帝，因為他們並沒有教導他們的兒女認識律法上的教訓，也沒有向他們傳講上帝的奇妙作為；因此，他們「忘記祂所行的」（78：10）。

        亞薩為了提醒他的百姓，就詳細地描述上帝的作為，尤其是注意到以色列歷史上發生的重大事件：耶和華奇妙地拯救了祂的百姓，使他們脫離埃及地為奴之家。在亞薩描述出埃及之後，他告訴他們在曠野中的經驗。他指出上帝如何奇妙地帶領他們在曠野行進，而且還供應他們日常生活所需（例如使石頭中流出水來、降下嗎哪、賜給鵪鶉），即使他們依然在抱怨祂、試驗祂的忍耐（「試探上帝」）、冒犯祂、懷疑祂、假冒偽善的行為，以及不守祂的約。我們也讀到他們「惹動以色列的聖者」（第41節）。這希伯來文認為「限制」(Limited)，還不如認為「惹惱」(Vexed)較好；因為後者會導致上帝作為受到限制，因為他們缺乏信心。上帝有好幾次要用祂的烈怒毀滅他們，但是祂有憐憫，就饒恕了他們，並且不使他們從地面上滅絕（第38節）。

        亞薩解釋，在士師時代，百姓如何背叛上帝，轉而敬拜偶像，而且他還用了一個有關「欺騙之弓」的比喻（使一位射手射不中目標──是「罪」這個字的意思）。亞薩主要地是北方各支派，因為弓就象徵以法蓮支派（第57節；比較創49：24）。耶和華要求祂的百姓要絕對效忠祂，所以當他們轉而敬拜偶像時，祂就會嫉妒。我們從詩篇這個觀點來看，就可以讀到經文中所示耶和華的反應。耶和華的會幕建立在示羅，一個屬於以法蓮支派的城市（78：31；撒上1：3、24），但是上帝離棄了示羅，因為祂容許非利士人攻佔該城，並且擄走約櫃（第60~61節；撒上5：1）。祂也命令，腐敗的祭司必須死在戰爭中（第64節；撒上4：11）。不過，那時耶和華出於祂的恩典興起了撒母耳，而且他受上帝之命膏立猶大支派的大衛為王（第68節），因為上帝揀選猶大支派實踐祂的救贖應許。就像上帝用摩西和亞倫的手，帶領祂的羊群一樣（77：20），祂現在揀選了大衛作為以色列的牧羊人；但是來自猶大支派，實踐上帝救贖使命的最偉大的牧羊人就是耶穌基督，也是我們的主，我們今天的牧羊人（來13：20）。

        哦，上帝啊！我們讚美您，因為您藉著耶穌的寶血拯救我們脫離罪惡，也在我們抱怨的時候，對我們忍耐，也憐憫我們的無知。求您幫助我們，使我們有能力將屬靈的產業一代又一代地傳給我們的子孫。奉主耶穌基督聖名，阿們！

English

        Psalm 78 is an historical psalm entitled, "A Contemplation of Asaph". It is a psalm of instruction as well as a warning for the people of Judah to follow the Lord faithfully and not make the mistakes of their forefathers. These warnings also apply to us today (1 Cor. 10:1-12; Hebrews 2:1-4). Asaph, a contemporary of David, traced Israel's rebellious history and God's merciful dealings with them. He urged the people, as did Moses, to pass on their spiritual heritage to successive generations by telling their children of God's wondrous deeds and teaching them His Law (cf. Exodus 10:2; Deuteronomy 4:9; 6:7). Asaph gave them several reasons why this was important, and it is still relevant today: (1) that the oral transmission may continue to the next generations; (2) that they might have trust and hope in the Lord, for faith comes by hearing (Romans 10:17); (3) that they might not forget the works of God — His merciful redemption; (4) that they might keep His commandments; and (5) that they might not be stubborn and rebellious like their forefathers, but rather set their hearts on God and be faithful to Him.

        Another purpose for Asaph's discourse was to illustrate why God rejected the northern tribes (represented by Ephraim, v. 67) and chose Judah instead as the recipient of His promise. Ephraim was renowned for its good soldiers who were always anxious to engage in battle, but in the spiritual battle for the Lord they were renegades, even though they had been armed with the teaching of God's Law. They did not keep the Lord's covenant and were unfaithful, because they did not instruct their children in the Law nor tell them about God's miraculous deeds; therefore, they "forgot His works" (78:10).

        In order to remind the people, Asaph describes God's work in detail, giving special attention to the greatest event of Israelite history: the Lord's miraculous deliverance of His people from bondage in Egypt. After describing the exodus, Asaph tells of the nation's experience in the wilderness. He showed how God graciously guided and gave them sustenance (water from the rock, manna, quail), even though they continually complained against him, tried his patience ("tempted God"), sinned against Him, doubted Him, acted hypocritically, and did not keep the covenant. We also read that they "limited the Holy One of Israel" (v. 41). The Hebrew word translated as "limited" is better rendered as "vexed", which led to the limitation of the work of God because of their lack of faith and unbelief. Several times, God's wrath burned against them, but because of His compassion, He forgave them and did not wipe them off the face of the earth (v. 38).

        Asaph explained how the people were apostate and idolatrous during the time of the Judges, and he uses the metaphor of the "deceitful bow" (that causes one to miss the mark — a meaning of the word "sin"). Asaph is referring mainly to the northern tribes, for Ephraim was symbolized by the bow (v. 57; cf. Genesis 49:24). The Lord demanded their sole allegiance, so when they turned to worship idols, He was moved to jealousy. From this point in the psalm, we read of the Lord's reaction. The tabernacle had been erected in Shiloh, a city within the inheritance of Ephraim (Judges 18:31; 1 Samuel 1:3, 24), but God forsook His tabernacle when He allowed the Philistines to conquer and take the Ark of the Covenant (vv. 60-61; 1 Samuel 5:1). He also ordained that the corrupted priests die in the battle (v. 64, 1 Samuel 4:11). At that time, however, the Lord was gracious to raise up Samuel, the one to anoint David from the tribe of Judah (v. 68), for God had chosen the tribe of Judah to fulfill His promise of redemption. Just as God had guided His flock by the hand of Moses and Aaron (77:20), He now chose David to be the shepherd of Israel; but the greatest Shepherd from the tribe of Judah who came to fulfill God's promises was Jesus Christ, our Lord and our Shepherd today (Hebrews 13:20).

        We praise You, oh God, for delivering us from sin through the Blood of Christ and for being so patient and merciful during our times of complaining. Help us to faithfully pass on a godly heritage to our children and grandchildren.