Psalms 78:61-71

61 God let his power be held captive, let his glory go to the enemy's hand.
62 God delivered his people up to the sword; he was enraged at his own possession.
63 Fire devoured his young men, and his young women had no wedding songs.
64 God's priests were killed by the sword, and his widows couldn't even cry.
65 But then my Lord woke up— as if he'd been sleeping! Like a warrior shaking off wine,
66 God beat back his foes; he made them an everlasting disgrace.
67 God rejected the tent of Joseph and didn't choose the tribe of Ephraim.
68 Instead, he chose the tribe of Judah, the mountain of Zion, which he loves.
69 God built his sanctuary like the highest heaven and like the earth, which he established forever.
70 And God chose David, his servant, taking him from the sheepfolds.
71 God brought him from shepherding nursing ewes to shepherd his people Jacob, to shepherd his inheritance, Israel.

Psalms 78:61-71 Meaning and Commentary

Maschil of Asaph. Or for "Asaph" {f}; a doctrinal and "instructive" psalm, as the word "Maschil" signifies; see Psalm 32:1, which was delivered to Asaph to be sung; the Targum is, "the understanding of the Holy Spirit by the hands of Asaph." Some think David was the penman of it; but from the latter part of it, in which mention is made of him, and of his government of the people of Israel, it looks as if it was wrote by another, and after his death, though not long after, since the account is carried on no further than his times; and therefore it is probable enough it was written by Asaph, the chief singer, that lived in that age: whoever was the penman of it, it is certain he was a prophet, and so was Asaph, who is called a seer, the same with a prophet, and who is said to prophesy, 2 Chronicles 29:30 and also that he represented Christ; for that the Messiah is the person that is introduced speaking in this psalm is clear from Matthew 13:34 and the whole may be considered as a discourse of his to the Jews of his time; giving them an history of the Israelites from their first coming out of Egypt to the times of David, and in it an account of the various benefits bestowed upon them, of their great ingratitude, and of the divine resentment; the design of which is to admonish and caution them against committing the like sins, lest they should be rejected of God, as their fathers were, and perish: some Jewish writers, as Arama observes, interpret this psalm of the children of Ephraim going out of Egypt before the time appointed.
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