Exegetical and Hermeneutical Commentary of Psalms 78:56
Yet they tempted and provoked the most high God, and kept not his testimonies:
56. Yet &c.] Yet they tempted and rebelled against God the Most High. In spite of all God’s goodness to them, they persisted in their old unfaithfulness. Cp. Psa 78:17-18 ; Psalms 40, 41. God the Most High is not El Elyn, as in Psa 78:35; but Elhm Elyn, the equivalent of Jehovah the Most High, Psa 7:17; Psa 47:2.
his testimonies ] His commandments, regarded as bearing witness to His will. Cp. Psa 19:7; Psa 25:10.
Fuente: The Cambridge Bible for Schools and Colleges
56 58. The unfaithfulness of Israel in Canaan during the period of the Judges.
Fuente: The Cambridge Bible for Schools and Colleges
Yet they tempted and provoked … – They tried the patience of God, and provoked him to anger after they were peaceably settled in the promised land. See Jdg 2:10-13. The object is to show that it was the character of the people that they were prone to depart from God. Compare Psa 78:10-11, note; Psa 78:17, note; Psa 78:40, note.
Fuente: Albert Barnes’ Notes on the Bible
Psa 78:56-57
And kept not His testimonies: but turned back, and dealt unfaithfully their fathers.
The deceitfulness of the heart as to duty
I. As to the performance of duty, the heart discovers its power of deceit.
1. By diverting a person from those duties that are most spiritual in their nature. It will plead as to self-examination and meditation on the Word, that these duties are of too difficult a nature; that they require too close an attention; that it is very provoking to God to perform them carelessly; and therefore insist for the neglect of them, and for giving a preference to those of a more general nature.
2. By endeavouring to prevent any real communion with God, and to distract the mind by wandering in duty.
3. By inciting to hypocrisy. The people of God are sometimes disposed to appear to Him more fervent in duty than they really are, to make professions of love to Him which they do not presently feel, to express a hatred of sin and desire of His favour, without the immediate sense of either in their hearts.
4. By prompting the possessor to retain sin in his heart, even when he draws near to God.
5. By exciting a person to rely on his own strength.
6. By pleading uprightness of intention as an apology for a multitude of defects.
7. There are many, on the other hand, who please themselves with the form of duty, without any regard to the intention.
8. By stirring up the believer to spiritual pride after enjoying the Divine presence in duty.
9. By dissuading the Christian from duty, when the observation of it is attended with no comfort.
10. By making the person seek comfort from the mere performance of duty.
11. By inspiring one with greater boldness in duty, because of former comfort in the observation of it.
II. With respect to omission.
1. The heart urges the delay of duty, and thus discovers its deceitfulness, by promising a future opportunity.
2. It persuades us to omit duty by calling in the world to its aid. This is a faithful ally to the corrupt heart, always willing to lend its aid in turning us away from God.
3. It presents evil in opposition to present duty. When God presents an opportunity of serving Him, to which the renewed will consents, the deceitfulness of the heart offers a temptation to evil; and by the artfulness or force of the temptation endeavours to divert the believer from the good that he designs.
4. It dissuades from duty, because of insufficiency for performing it aright. The deceitful heart will often contradict itself, rather than fail of its intention, to baffle all the attempts of the believer in the service of his God. If engaged in duty, it persuades him to depend on his own strength. If he be convinced of the folly of this proposal, it will try to hinder him from duty, because of felt inability.
5. It prompts the Christian to resist the present call to duty, for want of a proper temper. By this is meant a right disposition of heart, liveliness of affections, a present feeling of the comforts of religion. A comfortable warmth of affections is most desirable, indeed, in the service of the Lord. But it is not essential to acceptable worship. A duty may be performed in the exercise of faith, while no sensible comfort is attained. But wilfully to omit any one for want of this is to renounce the true foundation of our access to God, which is only through Christ.
6. It dissuades from duty, by representing that an eminent measure of holiness is not necessary to salvation.
7. It inclines to the neglect of duty, lest others should construe it as presumption or hypocrisy. This is a modesty, for which God may be provoked so to chasten His people as to give them just cause of shame, and to cover their faces with deserved confusion.
We shall conclude with the following directions:–
1. Beware of neglecting the season of duty. Gods time is always the fittest for His own service.
2. Do not plead the world as an excuse for the omission of duty. God hath given you abundance of time to yourselves. To everything there is a season, etc. You may easily accomplish all your worldly business, and yet devote that time to God which He requires.
3. Be extremely suspicious of every excuse that your heart offers for the neglect of duty.
4. Quench not the Spirit, when exciting you to duty. This is grieving to the Holy Ghost, by whom you are sealed to the day of redemption.
5. Carry on, in the strength of promised grace, a constant war against the carnality of your hearts, against that opposition which is in them to duty. (J. Jamieson, M. A.)
The unfaithfulness of Gods people
When the bow is unbent, the rift it has may be undiscerned, but go to use it by drawing the arrow to the head and it flies in pieces; thus doth a false heart when put to the trial. As the ape in the fable, dressed like a man, when nuts are thrown before her, cannot then dissemble her nature any longer, but shows herself an ape indeed; a false heart betrays itself before it is aware, when a fair occasion is presented for its lust; whereas sincerity keeps the soul pure in the face of temptation. (W. Gurnall.)
Disobeying the King
To break the kings laws is punishable, but to pull him out of his throne, and set up a scullion in it and give him the honour and obedience of a king, this is another kind of matter, and much more intolerable. The first commandment is not like the rest, which require only obedience to particular laws in a particular action, but it establisheth the very relations of sovereign and subject, and requires a constant acknowledgment of these relations, and make it high treason against the God of heaven in any that should violate that command. Now, this is the sin of every worldling: he hath taken down God from the throne in his soul and set up the flesh and the world in His stead; these he valueth and delighteth in; these have his very heart, while God that made it and redeemed it is set lightly by. (Richard Baxter.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
56, 57. a deceitful bowwhichturns back, and so fails to project the arrow (2Sa 1:22;Hos 7:16). They relapsed.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Yet they tempted and provoked the most high God,…. After the death of Joshua, and in the times of the judges, by worshipping and serving the gods of the nations, and forsaking the Lord their God, who had done such great things for them, Jud 2:11,
and kept not his testimonies; the laws of God, which testified and declared his mind and will; nor observed his word and ordinances, which testified of his grace, and of the way of salvation by Jesus Christ.
Fuente: John Gill’s Exposition of the Entire Bible
Scripture v. 56-72:
Captivity Judgment
Verses 56-58 further relate that still they refused to keep or guard His testimonies and provoked the most High God, turning back and dealing unfaithfully and deceitfully like their fathers, like a deceitful or untrustworthy bow in time of battle, Jdg 2:7-13; Deu 6:16-17; Hos 7:16. For a time they promised well, then turned back as one unfit for kingdom of God trust, Eze 20:17-18; 2Pe 2:19-21.
Verse 58 goes on “They provoked Him with their high places, even with their graven images,” idolatrous objects, as the heathen do, Deu 12:2; Deu 12:4; Deu 32:16; Deu 32:21; 1Ki 11:7; 1Ki 12:31; Jdg 2:12; Jdg 2:20.
Verses 59-61 relate that “when God heard this,” their cries to idol gods, He was wroth and “greatly abhorred Israel,” so that “He forsook the tabernacle of Shiloh,” manifesting His glory there no more, even the tent that He had placed as His meeting place among men,” 1Sa 4:11; Jer 7:12; Jer 7:14; Jer 16:6; Jer 16:9. He had placed it there in Ephraim, north of Bethel, but would appear there to bless His people no more, because of their idolatrous rebellion against Him and His law, Jos 18:1; Jos 22:19; 1Sa 4:3; Eze 11:22-23; Exo 25:28. The tent (tabernacle) was later moved by Saul to Gibeon, 1Ki 3:4; Jer 7:12; Jer 7:14; Jer 26:6.
Verse 61 adds that “He delivered his strength into captivity (to the Philistines) and His glory into the enemies hands,” 1Sa 4:21-22; La 2:1; See also 1Ch 16:11; Psa 29:1; Psa 96:6-7; Psa 132:8. The Shekinah light He made to depart from Israel, for a long season of judgment, Deuteronomy 12; Deuteronomy 11. See too 2Ch 6:41; 1Sa 5:1-2.
Verses 62-64 declare that because of this (he gave also his people over to the sword,” being wroth with his inheritance people. Fire consumed their young men for a time, and their maidens were not given in marriage, because 30,000 Israelites had fallen in battle, 1Sa 4:11-17; Jer 7:34; Jer 16:9; Jer 25:10. So morally corrupt had the priests become that when they fell by the sword, the widows of Israel would not even weep for them, 1Sa 4:19-20; Eze 24:21; Gen 23:2.
Verses 65, 66 state that, “Then,” at that point, “The Lord awoke,” as one out of a (deep) sleep, “and like a mighty (strong) man that shouts by reason of wine,” too much wine, Isa 42:13. He “smote his enemies from the rear,” unexpectedly, and “put them to a perpetual or lasting reproach,” and shame, Psa 44:23; 1Samuel ch. 5, 6, and 1Sa 7:10-14; See too 1Sa 5:9; Psa 9:3.
Verses 67, 68 relate that the Lord refused (rejected) the tabernacle of Joseph, at Shiloh, v. 59, 60; and “chose not the tribe of Ephraim,” in taking it away, at the hand of the Philistines. But he chose instead the tribe of Judah, the mount of Zion, to be the place of His sanctuary seat, the place He loved in a special way, v. 69-71; Psa 87:2.
Verse 69 states that “He built his sanctuary (in Jerusalem), like high palaces,” elevated, pointing sharply toward the heavens, 1Ki 6:1; 1Ki 9:8, 2Ch 3:4. He pledged to build or establish it “like the earth, for ever,” Psa 68:25; Psa 68:16; Psa 104:4-5; Ecc 1:4; Psa 132:14; 1Ki 8:13.
Verses 70, 71 relate that He took David His servant from the work of to sheepfolds, from “following the ewes great with young,” and brought him as a tender hearted, caring shepherd, “to feed Jacob His people, and Israel His inheritance.” David did not choose His royal position, the Lord, by Grace Supreme, chose him for a work, even as He called and chose His church, 2Sa 5:2; 1Ch 11:2; Ezekiel 23, 24; Mic 5:2-4; Zec 11:4; Mat 2:6; Joh 15:15-17; Joh 15:27; 1Pe 5:2.
Verse 72 concludes “So he fed them according to the integrity of his heart,” 1Ki 9:4; Psa 75:2. He was called to lead, feed, shelter and protect them, not to drive them, Gen 33:13-14; 2Sa 7:8. Let rulers and leaders both secular and religious, always remember that they are chosen for the state, (people) they lead, not the state for them; With rod and staff in hand the shepherd-pastor leads and guides his sheep, never acting as a “lord” over them, a cow-boy, or a whip cracker, as Illustrated in the Word, Psa 23:4; 1Pe 5:3. So may it ever be or exist in true churches of the Lord.
Fuente: Garner-Howes Baptist Commentary
56. And they tempted and provoked the Most High God. Here they are upbraided for having, notwithstanding the many tokens of the divine favor by which they were distinguished, persevered in acting perfidiously: yea, even although God from time to time conferred upon them new benefits, to recover them to their allegiance to him, they, notwithstanding, by their rebellion, shook off his yoke. With respect to the word tempt, we have already explained its import. But it is added in general, that they provoked God, because they had not kept his covenant By this last clause, their open and gross rebellion is the more completely demonstrated; for, although they had been plainly taught their duty, they nevertheless refused to submit to the authority of God. The law is called testimonies or agreements, (357) because, as men enter into contracts upon certain conditions, so God, by his covenant, entered into a contract with this people, and bound them to himself. In speaking of them in this manner, there is pronounced upon them no light censure; but when they are charged in the next verse with apostasy and perfidiousness, that fills up the measure of their guilt. God had adopted them to be his people: they, on the other hand, despising his favor, voluntarily renounce it. He had gathered them together under his wings; and they, by their waywardness, scatter themselves in all directions. He had promised to be a father to them; and they refuse to be his children. He had shown them the way of salvation; and they, by going astray, willingly precipitate themselves into destruction. The prophet, therefore, concludes, that in every age they showed themselves to be an impious and wicked people. It is again to be noticed, that the fault which is most severely condemned in them is, that they too much resembled their fathers. This is particularly mentioned, to prevent any man from deceiving himself by supposing, that in indiscriminately imitating his ancestors he is doing right, and that he may not think of making use of their example as an argument for defending his own conduct. The instability of the people is next expressed by a very apposite figure, which Hosea also employs in Hos 7:16. As archers are deceived when they have a bow which is too weak, or ill bent, or crooked and flexible, so it is stated, that this people turned back, and slipped away by their deceitful and tortuous craftiness, that they might not be governed by the hand of God.
(357) “ Ou, Convenances.” — Fr.
Fuente: Calvin’s Complete Commentary
56. Yet they tempted God Profiting nothing by the nation’s experience in the wilderness, the people now repeat the follies and incur the punishments of their forefathers. The Israel of Canaan and the Israel of the wilderness are alike. The complaint here recorded, is for sins committed after the death of Joshua. Jdg 2:7-13. On “tempted,” see on Psa 78:18, and Psa 95:9-10.
Provoked Properly, rebelled against. The idea is that of active antagonism. See on Psa 78:8, and Psa 107:11, where the same word occurs.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 78:56 Yet they tempted and provoked the most high God, and kept not his testimonies:
Ver. 56. Yet they tempted and provoked, &c. ] Neither God’s judgments on their enemies nor his mercies to themselves could keep them within the bounds of obedience; but in a land of uprightness they would deal unjustly, and not behold the majesty of the Lord, Isa 26:10 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the MOST HIGH. Hebrew. ‘eth ‘Elohim ‘Elyon. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 78:56-64
Psa 78:56-64
CONTINUED WICKEDNESS OF ISRAEL IN CANAAN
“Yet they tempted and rebelled against the Most High God,
And kept not his testimonies;
But turned back, and dealt treacherously like their fathers:
They were turned aside like a deceitful bow.
For they provoked him to anger with their high places;
And moved him to jealousy with their graven images
When God heard this, he was wroth,
And greatly abhorred Israel;
So that he forsook the tabernacle of Shiloh,
The tent which he placed among men;
And delivered his strength into captivity,
And his glory into the adversary’s hand.
He gave his people over also unto the sword,
And was wroth with his inheritance.
Fire devoured their young men;
And their virgins had no marriage song.
Their priests fell by the sword;
And their widows made no lamentation.”
“Like a deceitful bow” (Psa 78:57). This is a defective bow that could not properly shoot an arrow. It is a metaphor of Israel here.
“Provoked him to anger … high places … graven images” (Psa 78:58). The old Canaanite fertility gods were `worshipped’ with licentious ceremonial in numerous `high places’ throughout ancient Canaan. These centers featured religious prostitutes who were the chief attractions of those old pagan shrines. Israel had been specifically commanded to destroy them; but this they refused to do, instead, patronizing them and `adopting them’ as their own all over Israel.
“When God heard this” (Psa 78:59). This is an anthropomorphic metaphor. God did not have to wait till he heard about Israel’s reversion to paganism; he already knew all about it. God acted promptly to remove and destroy the Shiloh tabernacle, allowing at the same time the capture of the ark of the covenant and serious military defeat for Israel.
“God forsook the tabernacle of Shiloh” (Psa 78:60). 1 Samuel 4 carries the narrative of this disaster for Israel. Why did God allow this? Psa 78:58, above, is the only explanation needed. Israel at this point was following exactly the pattern of behavior that resulted in God’s replacing the seven nations of ancient Canaan with Israel.
Briefly stated, there was a skirmish in which four thousand Israelites were slain by the Philistines. Israel, thinking to use the ark of the covenant as a “charm” carried it into battle shortly thereafter; Israel was defeated with a loss of thirty-thousand men, including Hophni and Phinehas the sons of Eli, the High Priest; and the ark of God was taken by the Philistines. Phinehas’ wife, hearing of the disaster, gave birth to a son whom, as she died, she named Ichabod, “The Glory has Departed.” Indeed the glory had departed from Israel.
Psa 78:61-64 here describe the tragic situation in Israel. The death of so many young men made perpetual virgins out of many young women (Psa 78:63); and only the summary action of God himself could have preserved Israel through the crisis that descended upon them at that time.
The wickedness of Ephraimite leadership of Israel would have ultimately mined the entire “chosen people”; but God would first establish the Davidic dynasty to role Israel, and then restore the ark of the covenant, bringing it not to Shiloh, but to Jerusalem. The Book of Judges explains fully the disastrous conduct of Israel that led to this crisis.
E.M. Zerr:
Psa 78:56. The Israelites failed to appreciate the goodness of God. Kept not his testimonies means they did not obey the commandments of the law. For explanation of provoke see my comments at Psa 78:40.
Psa 78:57. Turned back denotes that they let their minds go back to the days of their disobedient fathers and imitated their evil deeds. A deceitful bow is one that does not shoot in the direction that is indicated by its position; also, one that snaps and breaks just at the time it was expected to send forth the arrow.
Psa 78:58. See comments on high places at 1 Kings 3 :. Graven images were idols carved out of metal or stone to be worshiped.
Psa 78:59. When God heard does not mean that he has to be informed about what is going on. The phrase was used as if it said, “since God heard or knew.”
Psa 78:60. Shiloh was the location of the tabernacle in the days of Eli. (1Sa 4:4.) When the Israelites made the wrong use of the ark, God forsook the whole institution so it was never again as important as it had been.
Psa 78:61. Captivity here refers to the capture of the ark recorded in 1Sa 4:11. In the 21st verse of that chapter the dying wife of Phinehas declared that the “glory” had departed when the ark was taken.
Psa 78:62. The Philistines were the people who captured the ark from Israel. They were suffered also to make a great slaughter among them.
Psa 78:63. The fire of battle destroyed the young men so that the maidens were deprived of marrying them.
Psa 78:64. Widows made no lamentation seems like a strange statement. The explanation is in the sudden or unexpected instance of the death of their priestly husbands. The women were not present at the event and hence had no occasion to lament then.
Fuente: Old and New Testaments Restoration Commentary
Psa 78:40, Psa 78:41, Deu 31:16-20, Deu 32:15-21, Jdg 2:11, Jdg 2:12, 2Ki 17:7-23, Neh 9:25, Neh 9:26, Eze 16:15-26
Reciprocal: Exo 17:2 – wherefore Exo 23:21 – provoke him not 1Sa 8:8 – General 1Ki 14:9 – to provoke 2Ki 17:11 – to provoke Psa 95:9 – When Isa 63:10 – vexed Jer 44:23 – nor in his testimonies Mal 3:15 – they that tempt Mat 4:7 – Thou Act 5:9 – to tempt 1Co 10:9 – tempt Heb 3:8 – as Heb 7:1 – the most
Fuente: The Treasury of Scripture Knowledge
After Joshua died, the people again tested God by failing to drive the inhabitants of the land out as He had commanded them to do. They turned from Him to worship false gods (Psa 78:56-58). Consequently God permitted the Philistines to capture the ark at Shiloh (cf. 1Sa 4:4-11). Many Israelites died on that occasion, including the priests Hophni and Phinehas (Psa 78:64).