Psa 78:67-72 | TDavid | STEP | EXPOSITION Verse 67 . Moreover he refused the tabernacle of Joseph. God had honoured Ephraim, for to that tribe belonged Joshua the great conqueror, and Gideon the great judge, and within its borders was Shiloh the place of the ark and the sanctuary; but now the Lord would change all this and set up other rulers. He would no longer leave matters to the leadership of Ephraim, since that tribe had been tried and found wanting. And chose not the tribe of Ephraim. Sin had been found in them, folly and instability, and therefore they were set aside as unfit to lead. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 67 . The moving of the ark is not the removing of it; Shiloh has lost it , but Israel has not. God will have a church in the world, and a kingdom among men, though this or that place may have its candlestick removed; nay, the rejection of Shiloh is the election of Sion. Matthew Henry. Verse 67-68 . Refused . Chose not. Chose. As God's love is set out to us, as not independently pitched, but as having all the persons in his eye and having them all in view; so by this also, that he hath not pitched it upon everybody. This is distinct from the former; for an indefinite is not knowing whom he pitched it upon. Now, as he knew whom he pitched upon, so he hath pitched but upon some, not on every one ... If God would love, it was fit he should be free. It is a strange thing that you will not allow God that which kings and princes have the prerogative of, and you will allow it them. They will have favourites whom they will love, and will not love others; and yet men will not allow God that liberty, but he must either love all mankind, or he must be cruel and unjust. The specialness of his love, increases it, endears it to us. You shall find almost all along the Bible, that when God would express his love, he doth it with a speciality to his own elect, which he illustrates by the contrary done to others ... And you shall find frequently in the Scripture, when he mentions his choice of some persons, he holdeth up likewise on purpose his refusing of others ... When he speaks of an election out of the tribes, he contents not himself to say he chose Judah, but he puts in the rejection, the preterition at least, of Joseph. He refused the tabernacle of Joseph, and chose not the tribe of Ephraim: But chose the tribe of Judah, the mount Zion which he loved. ... He speaks of the times of the judges. The rejection of the ten tribes began to show itself soon; he says, he refused the tabernacle of Ephraim, but he chose Judah. After Solomon's time, they fell to worshipping of calves (let me tell you, it is the declining of election that undoes a nation, when election grows low, and ceases in an age), till at last the ten tribes were cast off, as they are at this day; but the tribe of Judah had election among them ... Though at the first, and for a long time, both were alike his people, yet at last election began to pass a discontinuation. Ephraim, or the ten tribes, had at first the advantage of Judah in spirituals; for the ark, the token of God's presence, was committed unto their keeping at Shiloh; the seal of God's worship and ordinances was entrusted to them, and Judah must come up thither, if they would seek the Lord. But Ephraim, for their sinning against that worship, forfeited and lost it, and should therefore have the keeping of it no longer, no, not for ever any more; but Judah had it at Bethlehem, till at last it was fixedly seated in Sion, as "the earth is established" ; and this for no other reason than that he had loved them, and out of love had chosen them . For otherwise Judah was, as well as Ephraim, alike involved in the same guilt of sin which had forfeited it, as of the Psalm plainly show. "Yet they tempted and provoked the most high God, and kept not his testimonies," etc. He speaks it of the whole in those verses, and yet takes the occasion against Ephraim to remove it for ever. Thus, the first are last, and the last first; and those whom God's presence is with for a while, upon some eminent sin God begins to withdraw from them, and by degrees as he did by that people of the ten tribes, till at last he cast them off from being a people; but dealt not so with Judah, though these made a forfeiture of their temple, and worship, and nation, in the captivity of Babylon, yet God restored all again to greater glory at last. The ground was that in , Zion which he loved. Thomas Goodwin. HINTS FOR PASTORS AND LAYPERSONS Verse 9,67 . The backsliding of prominent believers. The Lord's soldiers: who they were; belonging to God's chosen people; were distinguished by grace. . Strong by God's blessing. . Honourable place among their brethren. Favoured with the tabernacle at Shiloh -- . Their equipment: armour defensive and offensive; like that of others who triumphed. Their behaviour in battle: to turn back was traitorous, cowardly, dangerous, disastrous, dishonourable. Their punishment -- . Deprived of their special honour. . C. D. Verse 59-72 . A gloomy sunset, . A baleful might, . A blessed sunrise, . C. D.

Psalms 78:67-72

EXPOSITION

Verse 67. Moreover he refused the tabernacle of Joseph. God had honoured Ephraim, for to that tribe belonged Joshua the great conqueror, and Gideon the great judge, and within its borders was Shiloh the place of the ark and the sanctuary; but now the Lord would change all this and set up other rulers. He would no longer leave matters to the leadership of Ephraim, since that tribe had been tried and found wanting.

And chose not the tribe of Ephraim. Sin had been found in them, folly and instability, and therefore they were set aside as unfit to lead.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 67. The moving of the ark is not the removing of it; Shiloh has lost it, but Israel has not. God will have a church in the world, and a kingdom among men, though this or that place may have its candlestick removed; nay, the rejection of Shiloh is the election of Sion. Matthew Henry.

Verse 67-68. Refused. Chose not. Chose. As God's love is set out to us, as not independently pitched, but as having all the persons in his eye and having them all in view; so by this also, that he hath not pitched it upon everybody. This is distinct from the former; for an indefinite is not knowing whom he pitched it upon. Now, as he knew whom he pitched upon, so he hath pitched but upon some, not on every one ... If God would love, it was fit he should be free. It is a strange thing that you will not allow God that which kings and princes have the prerogative of, and you will allow it them. They will have favourites whom they will love, and will not love others; and yet men will not allow God that liberty, but he must either love all mankind, or he must be cruel and unjust. The specialness of his love, increases it, endears it to us. You shall find almost all along the Bible, that when God would express his love, he doth it with a speciality to his own elect, which he illustrates by the contrary done to others ... And you shall find frequently in the Scripture, when he mentions his choice of some persons, he holdeth up likewise on purpose his refusing of others ... When he speaks of an election out of the tribes, he contents not himself to say he chose Judah, but he puts in the rejection, the preterition at least, of Joseph. He refused the tabernacle of Joseph, and chose not the tribe of Ephraim: But chose the tribe of Judah, the mount Zion which he loved. ... He speaks of the times of the judges. The rejection of the ten tribes began to show itself soon; he says, he refused the tabernacle of Ephraim, but he chose Judah. After Solomon's time, they fell to worshipping of calves (let me tell you, it is the declining of election that undoes a nation, when election grows low, and ceases in an age), till at last the ten tribes were cast off, as they are at this day; but the tribe of Judah had election among them ...

Though at the first, and for a long time, both were alike his people, yet at last election began to pass a discontinuation. Ephraim, or the ten tribes, had at first the advantage of Judah in spirituals; for the ark, the token of God's presence, was committed unto their keeping at Shiloh; the seal of God's worship and ordinances was entrusted to them, and Judah must come up thither, if they would seek the Lord. But Ephraim, for their sinning against that worship, forfeited and lost it, and should therefore have the keeping of it no longer, no, not for ever any more; but Judah had it at Bethlehem, till at last it was fixedly seated in Sion, as "the earth is established" Psalms 78:69; and this for no other reason than that he had loved them, and out of love had chosen them Psalms 78:67-69. For otherwise Judah was, as well as Ephraim, alike involved in the same guilt of sin which had forfeited it, as Psalms 78:56-60 of the Psalm plainly show. "Yet they tempted and provoked the most high God, and kept not his testimonies," etc. He speaks it of the whole in those verses, and yet takes the occasion against Ephraim to remove it for ever. Thus, the first are last, and the last first; and those whom God's presence is with for a while, upon some eminent sin God begins to withdraw from them, and by degrees as he did by that people of the ten tribes, till at last he cast them off from being a people; but dealt not so with Judah, though these made a forfeiture of their temple, and worship, and nation, in the captivity of Babylon, yet God restored all again to greater glory at last. The ground was that in Psalms 78:68, Zion which he loved. Thomas Goodwin.

HINTS FOR PASTORS AND LAYPERSONS

Verse 9,67. The backsliding of prominent believers.

Verse 59-72.

EXPOSITION

Verse 68. But chose the tribe of Judah. To give the nation another trial this tribe was elected to supremacy. This was according to Jacob's dying prophecy. Our Lord sprang out of Judah, and he it is whom his brethren shall praise.

The Mount Zion which he loved. The tabernacle and ark were removed to Zion during the reign of David; no honour was left to the wayward Ephraimites. Hard by this mountain the Father of the Faithful had offered up his only son, and there in future days the great gatherings of his chosen seed would be, and therefore Zion is said to be lovely unto God.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 67-68. Refused. Chose not. Chose. See Psalms on "Psalms 78:67" for further information.

HINTS FOR PASTORS AND LAYPERSONS

Verse 59-72.

EXPOSITION

Verse 69. And he built his sanctuary like high palaces. The tabernacle was placed on high, literally and spiritually it was a mountain of beauty. True religion was exalted in the land. For sanctity it was a temple, for majesty it was a palace.

Like the earth which he hath established for ever. Stability was well as stateliness were seen in the temple, and so also in the church of God. The prophets saw both in vision.

EXPLANATORY NOTES AND QUAINT SAYINGS

None.

HINTS FOR PASTORS AND LAYPERSONS

Verse 59-72.

Verse 69. The builder of the church. Its sanctity. Grandeur. Comprehensiveness (like the earth, Mark 11:17). Perpetuity. C. D.

EXPOSITION

Verse 70. He chose David also his servant. It was an election of a sovereignly gracious kind, and it operated practically by making the chosen man a willing servant of the Lord. He was not chosen because he was a servant, but in order that he might be so. David always esteemed it to be a high honour that he was both elect of God, and a servant of God.

And took him from the sheepfolds. A shepherd of sheep he had been, and this was a fit school for a shepherd of men. Lowliness of occupation will debar no man from such honours as the Lord's election confers, the Lord seeth not as man seeth. He delights to bless those who are of low estate.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 70. He took him from the sheepfolds. The art of feeding cattle, and the art of ruling men are sisters, saith Basil. John Trapp.

HINTS FOR PASTORS AND LAYPERSONS

Verse 59-72.

Verse 70-71.

Observe -- he was sent back to his flocks. Nothing could train him more perfectly than that waiting. Two great convictions awakened in him then, that formed in him elements of strength.

Verse 70-72. Spiritual promotions.

EXPOSITION

Verse 71. From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance. Exercising the care and art of those who watch for the young lambs, David followed the ewes in their wanderings; the tenderness and patience thus acquired would tend to the development of characteristics most becoming in a king. To the man thus prepared, the office and dignity which God had appointed for him, came in due season, and he was enabled worthily to wear them. It is wonderful how often divine wisdom so arranges the early and obscure portion of a choice life, so as to make it a preparatory school for a more active and noble future.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 71. From following the ewes great with young. A good and steady lamber is of great value to a grazier, but I would advise all graziers to attend to this operation themselves, as few servants will be found to pay that attention which is necessary, or which a master himself would do, and the slightest neglect, is, in many cases, followed with the greatest disadvantage. I have attended to the practice of lambing for several years, therefore, trust I am not a novice in it, or incompetent to give a description of it. Many lambs may be lost without its being possible to charge the lamber with neglect or ignorance, though greater attention on his part might have saved many that otherwise perish ... The practice of lambing is at times very intricate, and is apt to exhaust the patience of a lamber. Sheep are obstinate, and lambing presents a scene of confusion, disorder, and trouble, which it is the lamber's business to rectify, and for which he ought always to be prepared: some of the ewes perhaps leave their lambs, or the lambs get intermixed, and the ewes which have lost their lambs run about bleating, while others want assistance. These are only a few of the various occurrences which call for the immediate attention of the lamber. Daniel Price, in "A System of Sheep grazing and Management." 1809.

Verse 71. From following the ewes great with young. It hath been reported that a learned doctor of Oxford hung up his leathern breeches in his study for a memorial to visitors of his mean original; the truth I avouch not, but history tells us of Agathocles who arose from a potter to be king of Sicily, and would be served in no other plate at his table but earthenware, to mind him of his former drudgery. It were well if some would remember whose shoes they have cleaned, whose coals they have carried, and whose money they have borrowed, and deal gratefully with their creditors, as the good Lord Cromwell did by the Florentine merchant in the time of Henry the Eighth, when Wolsey (Foxe's Martyrology) like a butcher forgot the king his master. It was otherwise with holy David, who being in kingly dignity, graciously calls to mind his following the ewes great with young, when now feeding the sheep of Israel. His golden sceptre points at his wooden hook, and he plays the old lessons of his oaten pipe upon his Algum harp, and spreads his Bethlehem tent within his marble palace on Mount Zion. Samuel Lee.

Verse 71. To feed Jacob his people. (This is a curious specimen of medieval spiritualising, and is here inserted as such. It is amusing to note that a Tractarian expositor quotes the passage with evidently intense admiration. C. H. S.) Observe, a good shepherd must be humble and faithful, he ought to have bread in a wallet, a dog by a string, a staff with a rod, and a tuneful horn. The bread is the word of God, the wallet is the memory of the word; the dog is zeal, wherewith the shepherd glows for the house of God, casts out the wolves with pious barking, following preaching and unwearied prayer: the string by which the dog is held is the moderation of zeal, and discretion, whereby the zeal of the shepherd is tempered by the spirit of piety and knowledge. The staff is the consolation of pious exhortation by which the too timid are sustained and refreshed, lest they fail in the time of tribulation; but the rod is the authority and power by which the turbulent are restrained. The tuneful horn, which sounds so sweetly, signifies the sweetness of eternal blessedness, which the faithful shepherd gently and often instils into the ears of his flock. Johannes Paulus Palanterius. 1600.

HINTS FOR PASTORS AND LAYPERSONS

Verse 59-72.

EXPOSITION

Verse 72. So he fed them according to the integrity of his heart. David was upright before God, and never swerved in heart from the obedient worship of Jehovah. Whatever faults he had, he was unfeignedly sincere in his allegiance to Israel's superior king; he shepherded for God with honest heart.

And guided them by the skilfulness of his hands. He was a sagacious ruler, and the psalmist magnifies the Lord for having appointed him. Under David, the Jewish kingdom rose to an honourable position among the nations, and exercised an influence over its neighbours. In closing the Psalm which has described the varying conditions of the chosen nation, we are glad to end so peacefully; with all noise of tumult or of sinful rites hushed into silence. After a long voyage over a stormy sea, the ark of the Jewish state rested on its Ararat, beneath a wise and gentle reign, to be wafted no more hither and thither by floods and gales. The psalmist had all along intended to make this his last stanza, and we too may be content to finish all our songs of love with the reign of the Lord's anointed. Only we may eagerly enquire, when will it come? When shall we end these desert roamings, these rebellions, and chastenings, and enter into the rest of a settled kingdom, with the Lord Jesus reigning as "the Prince of the house of David?"

Thus have we ended this lengthy parable, may we in our life parable have less of sin, and as much of grace as are displayed in Israel's history, and may we close it under the safe guidance of "that great Shepherd of the sheep." AMEN.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 72. In spite of his transgressions, which he always bitterly repented of and which were therefore blotted out of the Book of God, he remains to all princes and rulers of the earth as the noblest pattern. In perfect inward truth he knew and felt himself to be "King by the grace of God." The crown and sceptre he bore merely in trust from the King of all kings; and to his latest breath he endeavoured with all his earnestness to be found as a genuine theocratic king, who in everything must conduct his earthly government according to the ordinances and directions of God. Therefore the Lord made all that he took in hand prosper, and nothing was clearer to the people than that the Lord was truly with the king. Frederick William Krummacher, in "David, the King of Israel." 1867.

HINTS FOR PASTORS AND LAYPERSONS

Verse 59-72.