Psalms 78:60-70

60 He abandoned his dwelling place in Shiloh, the tent where he had lived among humans.
61 He allowed his power to be taken captive and handed his glory over to an oppressor.
62 He let swords kill his people. He was furious with those who belonged to him.
63 Fire consumed his best young men, so his virgins heard no wedding songs.
64 His priests were cut down with swords. The widows [of his priests] could not even weep [for them].
65 Then the Lord woke up like one who had been sleeping, like a warrior sobering up from [too much] wine.
66 He struck his enemies from behind and disgraced them forever.
67 He rejected the tent of Joseph. He did not choose the tribe of Ephraim,
68 but he chose the tribe of Judah, Mount Zion which he loved.
69 He built his holy place to be like the high heavens, like the earth which he made to last for a long time.
70 He chose his servant David. He took him from the sheep pens.

Psalms 78:60-70 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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