Salmos 78:55-65

55 A su paso expulsó a las naciones de esa tierra,
la cual repartió por sorteo a su pueblo como herencia
y estableció a las tribus de Israel en sus hogares.

56 Pero ellos siguieron tentando al Dios Altísimo y rebelándose contra él;
no obedecieron sus leyes.

57 Le dieron la espalda y fueron tan infieles como sus padres;
eran tan poco fiables como un arco torcido.

58 Hicieron enojar a Dios al construir santuarios a otros dioses;
con sus ídolos lo pusieron celoso.

59 Cuando Dios los oyó, se enojó mucho,
y rechazó a Israel por completo.

60 Entonces abandonó su morada en Silo,
el tabernáculo donde había vivido en medio de su pueblo.

61 Permitió que el arca de su poder fuera capturada;
cedió su gloria a manos enemigas.

62 Entregó a su pueblo para que los masacraran a espada,
porque estaba muy enojado con su propio pueblo, su posesión más preciada.

63 A los jóvenes los mataron con fuego;
las muchachas murieron antes de entonar sus canciones de boda.

64 Masacraron a los sacerdotes,
y sus viudas no pudieron llorar su muerte.

65 Entonces el Señor se levantó como si despertara de un sueño,
como un guerrero que vuelve en sí de una borrachera.

Salmos 78:55-65 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.