Psalms 78:51-61

51 And smote all the first-born in Egypt, The chief of their strength in the tents of Ham.
52 But he led forth his own people like sheep, And guided them in the wilderness like a flock.
53 And he led them safely, so that they feared not; But the sea overwhelmed their enemies.
54 And he brought them to the border of his sanctuary, To this mountain, which his right hand had gotten.
55 He drove out the nations also before them, And allotted them for an inheritance by line, And made the tribes of Israel to dwell in their tents.
56 Yet they tempted and rebelled against the Most High God, And kept not his testimonies;
57 But turned back, and dealt treacherously like their fathers: They were turned aside like a deceitful bow.
58 For they provoked him to anger with their high places, And moved him to jealousy with their graven images.
59 When God heard [this], he was wroth, And greatly abhorred Israel;
60 So that he forsook the tabernacle of Shiloh, The tent which he placed among men;
61 And delivered his strength into captivity, And his glory into the adversary's hand.

Psalms 78:51-61 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.
The American Standard Version is in the public domain.