TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 78:40–72. His four-level outline is real structure in the source text, so it is rendered as structure.
The matter and scope of this paragraph are the same with the former, showing what great mercies God had bestowed upon Israel, how provoking they had been, what judgments he had brought upon them for their sins, and yet how, in judgment, he remembered mercy at last. Let not those that receive mercy from God be thereby emboldened to sin, for the mercies they receive will aggravate their sin and hasten the punishment of it; yet let not those that are under divine rebukes for sin be discouraged from repentance, for their punishments are means of repentance, and shall not prevent the mercy God has yet in store for them. Observe,
I.The sins of Israel in the wilderness again reflected on, because written for our admonition (Psa 78:40, Psa 78:41):
How often did they provoke him in the wilderness! Note once, nor twice, but many a time; and the repetition of the provocation was a great aggravation of it, as well as the place, Psa 78:17. God kept an account how often they provoked him, though they did not. Num 14:22, They have tempted me these ten times. By provoking him they did not so much anger him as grieve him, for he looked upon them as his children (Israel is my son, my first-born), and the undutiful disrespectful behaviour of children does more grieve than anger the tender parents; they lay it to heart, and take it unkindly, Isa 1:2. They grieved him because they put him under a necessity of afflicting them, which he did not willingly. After they had humbled themselves before him they turned back and tempted God, as before, and limited the Holy One of Israel, prescribing to him what proofs he should give of his power and presence with them and what methods he should take in leading them and providing for them. They limited him to their way and their time, as if he did not observe that they quarrelled with him. It is presumption for us to limit the Holy One of Israel; for, being the Holy One, he will do what is most for his own glory; and, being the Holy One of Israel, he will do what is most for their good; and we both impeach his wisdom and betray our own pride and folly if we go about to prescribe to him. That which occasioned their limiting God for the future was their forgetting his former favours (Psa 78:42): They remembered not his hand, how strong it is and how it had been stretched out for them, nor the day when he delivered them from the enemy, Pharaoh, that great enemy who sought their ruin. There are some days made remarkable by signal deliverances, which ought never to be forgotten; for the remembrance of them would encourage us in our greatest straits.
II.The mercies of God to Israel, which they were unmindful of when they tempted God and limited him; and this catalogue of the works of wonder which God wrought for them begins higher, and is carried down further, than that before, Psa 78:12, etc.
1.This begins with their deliverance out of Egypt, and the plagues with which God compelled the Egyptians to let them go: these were the signs God wrought in Egypt (Psa 78:43), the wonders he wrought in the field of Zoan, that is, in the country of Zoan, as we say, in Agro N., meaning in such a country.
(1.)Several of the plagues of Egypt are here specified, which speak aloud the power of God and his favour to Israel, as well as terror to his and their enemies. As,
[1.]The turning of the waters into blood; they had made themselves drunk with the bloods of God's people, even the infants, and now God gave them blood to drink, for they were worthy, Psa 78:44.
[2.]The flies and frogs which infested them, mixtures of insects in swarms, in shoals, which devoured them, which destroyed them, Psa 78:45. For God can make the weakest and most despicable animals instruments of his wrath when he pleases; what they want in strength may be made up in number.
[3.]The plague of locusts, which devoured their increase, and that which they had laboured for, Psa 78:46. They are called God's great army, Joe 2:25.
[4.]The hail, which destroyed their trees, especially their vines, the weakest of trees (Psa 78:47), and their cattle, especially their flocks of sheep, the weakest of their cattle, which were killed with hot thunder-bolts (Psa 78:48), and the frost, or congealed rain (as the word signifies), was so violent that it destroyed even the sycamore-trees.
[5.]The death of the first-born was the last and sorest of the plagues of Egypt, and that which perfected the deliverance of Israel; it was first in intention (Exo 4:23), but last in execution; for, if gentler methods would have done the work, this would have been prevented: but it is here largely described, Psa 78:49-51. First, The anger of God was the cause of it. Wrath had now come upon the Egyptians to the uttermost; Pharaoh's heart having been often hardened after less judgments had softened it, God now stirred up all his wrath; for he cast upon them the fierceness of his anger, anger in the highest degree, wrath and indignation the cause, and trouble (tribulation and anguish, Rom 2:8, Rom 2:9) the effect. This from on high he cast upon them and did not spare, and they could not flee out of his hands, Job 27:22. He made a way, or (as the word is) he weighed a path, to his anger. He did not cast it upon them uncertainly, but by weight. His anger was weighed with the greatest exactness in the balances of justice; for, in his greatest displeasure, he never did, nor ever will do, any wrong to any of his creatures: the path of his anger is always weighed. Secondly, The angels of God were the instruments employed in this execution: He sent evil angels among them, not evil in their own nature, but in respect to the errand upon which they were sent; they were destroying angels, or angels of punishment, which passed through all the land of Egypt, with orders, according to the weighed paths of God's anger, not to kill all, but the first-born only. Good angels become evil angels to sinners. Those that make the holy God their enemy must never expect the holy angels to be their friends. Thirdly, The execution itself was very severe: He spared not their soul from death, but suffered death to ride in triumph among them and gave their life over to the pestilence, which cut the thread of life off immediately; for he smote all the first-born in Egypt (Psa 78:51), the chief of their strength, the hopes of their respective families; children are the parents' strength, and the first-born the chief of their strength. Thus, because Israel was precious in God's sight, he gave men for them and people for their life, Isa 43:4.
(2.)By these plagues on the Egyptians God made a way for his own people to go forth like sheep, distinguishing between them and the Egyptians, as the shepherd divides between the sheep and the goats, having set his own mark on these sheep by the blood of the lamb sprinkled on their door-posts. He made them go forth like sheep, not knowing whither they went, and guided them in the wilderness, as a shepherd guides his flock, with all possible care and tenderness, Psa 78:52. He led them on safely, though in dangerous paths, so that they feared not, that is, they needed not to fear; they were indeed frightened at the Red Sea (Exo 14:10), but that was said to them, and done for them, which effectually silenced their fears. But the sea overwhelmed their enemies that ventured to pursue them into it, Psa 78:63. It was a lane to them, but a grave to their persecutors.
2.It is carried down as far as their settlement in Canaan (Psa 78:54): He brought them to the border of his sanctuary, to that land in the midst of which he set up his sanctuary, which was, as it were, the centre and metropolis, the crown and glory, of it. That is a happy land which is the border of God's sanctuary. It was the happiness of that land that there God was known, and there were his sanctuary and dwelling-place, Psa 76:1, Psa 76:2. The whole land in general, and Zion in particular, was the mountain which his right hand had purchased, which by his own power he had set apart for himself. See Psa 44:3. He made them to ride on the high places of the earth, Isa 58:14; Deu 32:13. They found the Canaanites in the full and quiet possession of that land, but God cast out the heathen before them, not only took away their title to it, as the Lord of the whole earth, but himself executed the judgment given against them, and, as Lord of hosts, turned them out of it, and made his people Israel tread upon their high places, dividing each tribe an inheritance by line, and making them to dwell in the houses of those whom they had destroyed. God could have turned the uninhabited uncultivated wilderness (which perhaps was nearly of the same extent as Canaan) into fruitful soil, and have planted them there; but the land he designed for them was to be a type of heaven, and therefore must be the glory of all lands; it must likewise be fought for, for the kingdom of heaven suffers violence.
III.The sins of Israel after they were settled in Canaan, Psa 78:56-58.
The children were like their fathers, and brought their old corruptions into their new habitations. Though God had done so much for them, yet they tempted and provoked the most high God still. He gave them his testimonies, but they did not keep them; they began very promisingly, but they turned back, gave God good words, but dealt unfaithfully, and were like a deceitful bow, which seemed likely to send the arrow to the mark, but, when it is drawn, breaks, and drops the arrow at the archer's foot, or perhaps makes it recoil in his face. There was no hold of them, nor any confidence to be put in their promises or professions. They seemed sometimes devoted to God, but they presently turned aside, and provoked him to anger with their high places and their graven images. Idolatry was the sin that did most easily beset them, and which, though they often professed their repentance for, they as often relapsed into. It was spiritual adultery either to worship idols or to worship God by images, as if he had been an idol, and therefore by it they are said to move him to jealousy, Deu 32:16, Deu 32:21.
IV.The judgments God brought upon them for these sins.
Their place in Canaan would no more secure them in a sinful way than their descent from Israel. You only have I known of all the families of the earth, therefore I will punish you, Amo 3:2. Idolatry is winked at among the Gentiles, but not in Israel,
1.God was displeased with them (Psa 78:59): When God heard this, when he heard the cry of their iniquity, which came up before him, he was wroth, he took it very heinously, as well he might, and he greatly abhorred Israel, whom he had greatly loved and delighted in. Those that had been the people of his choice became the generation of his wrath. Presumptuous sins, idolatries especially, render even Israelites odious to God's holiness and obnoxious to his justice.
2.He deserted his tabernacle among them, and removed the defence which was upon that glory, Psa 78:60. God never leaves us till we leave him, never withdraws till we have driven him from us. His name is Jealous, and he is a jealous God; and therefore no marvel if a people whom he had betrothed to himself be loathed and rejected, and he refuse to cohabit with them any longer, when they have embraced the bosom of a stranger. The tabernacle at Shiloh was the tent God had placed among men, in which God would in very deed dwell with men upon the earth; but, when his people treacherously forsook it, he justly forsook it, and then all its glory departed. Israel has small joy of the tabernacle without the presence of God in it.
3.He gave up all into the hands of the enemy. Those whom God forsakes become an easy prey to the destroyer. The Philistines are sworn enemies to the Israel of God, and no less so to the God of Israel, and yet God will make use of them to be a scourge to his people.
(1.)God permits them to take the ark prisoner, and carry it off as a trophy of their victory, to show that he had not only forsaken the tabernacle, but even the ark itself, which shall now be no longer a token of his presence (Psa 78:61): He delivered his strength into captivity, as if it had been weakened and overcome, and his glory fell under the disgrace of being abandoned into the enemy's hand. We have the story Sa1 4:11. When the ark has become as a stranger among Israelites, no marvel if it soon be made a prisoner among Philistines.
(2.)He suffers the armies of Israel to be routed by the Philistines (Psa 78:62, Psa 78:63): He gave his people over unto the sword, to the sword of his own justice and of the enemy's rage, for he was wroth with his inheritance; and that wrath of his was the fire which consumed their young men, in the prime of their time, by the sword or sickness, and made such a devastation of them that their maidens were not praised, that is, were not given in marriage (which is honourable in all), because there were no young men for them to be given to, and because the distresses and calamities of Israel were so many and great that the joys of marriage-solemnities were judged unseasonable, and it was said, Blessed is the womb that beareth not. General destructions produce a scarcity of men. Isa 13:12, I will make a man more precious than fine gold, so that seven women shall take hold of one man, Isa 4:1; Isa 3:25. Yet this was not the worst:
(3.)Even their priests, who attended the ark, fell by the sword, Hophni and Phinehas. Justly they fell, for they made themselves vile, and were sinners before the Lord exceedingly; and their priesthood was so far from being their protection that it aggravated their sin and hastened their fall. Justly did they fall by the sword, because they exposed themselves in the field of battle, without call or warrant. We throw ourselves out of God's protection when we go out of our place and out of the way of our duty. When the priests fell their widows made no lamentation, Psa 78:64. All the ceremonies of mourning were lost and buried in substantial grief; the widow of Phinehas, instead of lamenting her husband's death, died herself, when she had called her son Ichabod, Sa1 4:19, etc.
V.God's return, in mercy, to them, and his gracious appearances for them after this.
We read not of their repentance and return to God, but God was grieved for the miseries of Israel (Jdg 10:16) and concerned for his own honour, fearing the wrath of the enemy, lest they should behave themselves strangely, Deu 32:27. And therefore then the Lord awaked as one out of sleep (Psa 78:65), and like a mighty man that shouteth by reason of wine, not only like one that is raised out of sleep and recovers himself from the slumber which by drinking he was overcome with, who then regards that which before he seemed wholly to neglect, but like one that is refreshed with sleep, and whose heart is made glad by the sober and moderate use of wine, and is therefore the more lively and vigorous, and fit for business. When God had delivered the ark of his strength into captivity, as one jealous of his honour, he soon put forth the arm of his strength to rescue it, stirred up his strength to do great things for his people.
1.He plagued the Philistines who held the ark in captivity, Psa 78:66. He smote them with emerods in the hinder parts, wounded them behind, as if they were fleeing from him, even when they thought themselves more than conquerors. He put them to reproach, and they themselves helped to make it a perpetual reproach by the golden images of their emerods, which they returned with the ark for a trespass-offering (Sa1 6:5), to remain in perpetuam rei memoriam - as a perpetual memorial. Note, Sooner or later God will glorify himself by putting disgrace upon his enemies, even when they are most elevated with their successes.
2.He provided a new settlement for his ark after it had been some months in captivity and some years in obscurity. He did indeed refuse the tabernacle of Joseph; he never sent it back to Shiloh, in the tribe of Ephraim, Psa 78:67. The ruins of that place were standing monuments of divine justice. God, see what I did to Shiloh, Jer 7:12. But he did not wholly take away the glory from Israel; 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 Zion, as, long after, the fall of the Jews was the riches of the Gentiles, Rom 11:12. When God chose not the tribe of Ephraim, of which tribe Joshua was, he chose the tribe of Judah (Psa 78:68), because of that tribe Jesus was to be, who is greater than Joshua. Kirjath-jearim, the place to which the ark was brought after its rescue out of the hands of the Philistines, was in the tribe of Judah. There it took possession of that tribe; but thence it was removed to Zion, the Mount Zion which he loved (Psa 78:68), which was beautiful for situation, the joy of the whole earth; there it was that he built his sanctuary like high palaces and like the earth, Psa 78:69. David indeed erected only a tent for the ark, but a temple was then designed and prepared for, and finished by his son; and that was,
(1.)A very stately place. It was built like the palaces of princes, and the great men of the earth, nay, it excelled them all in splendour and magnificence. Solomon built it, and yet here it is said God built its, for his father had taught him, perhaps with reference to this undertaking, that except the Lord build the house those labour in vain that build it, Psa 127:1, which is a psalm for Solomon.
(2.)A very stable place, like the earth, though not to continue as long as the earth, yet while it was to continue it was as firm as the earth, which God upholds by the word of his power, and it was not finally destroyed till the gospel temple was erected, which is to continue as long as the sun and moon endure (Psa 89:36, Psa 89:37) and against which the gates of hell shall not prevail.
3.He set a good government over them, a monarchy, and a monarch after his own heart: He chose David his servant out of all the thousands of Israel, and put the sceptre into his hand, out of whose loins Christ was to come, and who was to be a type of him, Psa 78:70. Concerning David observe here,
(1.)The meanness of his beginning. His extraction indeed was great, for he descended from the prince of the tribe of Judah, but his education was poor. He was bred not a scholar, not a soldier, but a shepherd. He was taken from the sheep-folds, as Moses was; for God delights to put honour upon the humble and diligent, to raise the poor out of the dust and to set them among princes; and sometimes he finds those most fit for public action that have spent the beginning of their time in solitude and contemplation. The Son of David was upbraided with the obscurity of his original: Is not this the carpenter? David was taken, he does not say from leading the rams, but from following the ewes, especially those great with young, which intimated that of all the good properties of a shepherd he was most remarkable for his tenderness and compassion to those of his flock that most needed his care. This temper of mind fitted him for government, and made him a type of Christ, who, when he feeds his flock like a shepherd, does with a particular care gently lead those that are with young, Isa 40:11.
(2.)The greatness of his advancement. God preferred him to feed Jacob his people, Psa 78:71. It was a great honour that God put upon him, in advancing him to be a king, especially to be king over Jacob and Israel, God's peculiar people, near and dear to him; but withal it was a great trust reposed in him when he was charged with the government of those that were God's own inheritance. God advanced him to the throne that he might feed them, not that he might feed himself, that he might do good, not that he might make his family great. It is the charge given to all the under-shepherds, both magistrates and ministers, that they feed the flock of God.
(3.)The happiness of his management. David, having so great a trust put into his hands, obtained mercy of the Lord to be found both skilful and faithful in the discharge of it (Psa 78:72): So he fed them; he ruled them and taught them, guided and protected them,
[1.]Very honestly; he did it according to the integrity of his heart, aiming at nothing but the glory of God and the good of the people committed to his charge; the principles of his religion were the maxims of his government, which he administered, not with carnal policy, but with godly sincerity, by the grace of God. In every thing he did he meant well and had no by-end in view.
[2.]Very discreetly; he did it by the skilfulness of his hands. He was not only very sincere in what he designed, but very prudent in what he did, and chose out the most proper means in pursuit of his end, for his God did instruct him to discretion. Happy the people that are under such a government! With good reason does the psalmist make this the finishing crowning instance of God's favour to Israel, for David was a type of Christ the great and good Shepherd, who was humbled first and then exalted, and of whom it was foretold that he should be filled with the spirit of wisdom and understanding and should judge and reprove with equity, Isa 11:3, Isa 11:4. On the integrity of his heart and the skilfulness of his hands all his subjects may entirely rely, and of the increase of his government and people there shall be no end.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Spirit speaks with the authority of the Lord: “The Spirit said to [Peter], ‘Rise and go down, and accompany them without hesitation; for I have sent them.’ ” Are these the words of an abject inferior? “Set apart for me Barnabas and Saul for the work to which I have called them.” Does a slave give commands like this? Isaiah says, “The Lord God and his Spirit have sent me,” and “the Spirit came down from the Lord and led them.” Do not try again to convince me that this “leading” by the Spirit is some lowly service. Scripture testifies that it is the work of God: “He led forth his people like sheep,” it says, and “You who lead Joseph like a flock,” and “He led them in safety so that they were not afraid.” Therefore, when you hear that “the Comforter will bring to remembrance all that I have said to you and will guide you into all truth,” do not quibble over the meaning.
"God heard, and He despised:" that is, He gave heed and took vengeance. "And unto nothing He brought Israel exceedingly" [Psalm 78:60]. For when God despised, what were they who by God's help were what they were? But doubtless he is commemorating the doing of that thing, when they were conquered by the Philistines in the time of Heli the priest, and the Ark of the Lord was taken, and with great slaughter they were laid low. This it is that he speaks of. "And He rejected the tabernacle of Selom, His tabernacle, where He dwelled among men" [Psalm 78:61]. He has elegantly explained why He rejected His tabernacle, when he says, "where He dwelled among men." When therefore they were not worthy for Him to dwell among, why should He not reject the tabernacle, which indeed not for Himself He had established, but for their sakes, whom now He judged unworthy for Him to dwell among. "And He gave over unto captivity their strength, and their beauty unto the hands of the enemy." The very Ark whereby they thought themselves invincible, and whereon they plumed themselves, he calls their "virtue" and "beauty." Lastly, also afterward, when they were living ill, and boasting of the temple of the Lord, He does terrify them by a Prophet, saying, "See ye what I have done to Selom, where was My tabernacle." [Jeremiah 7:12] "And He ended with the sword His people, and His inheritance He despised" [Psalm 78:62]. "Their young men the fire devoured:" that is, wrath. "And their virgins mourned not" [Psalm 78:63]. For not even for this was there leisure, in fear of the foe. "Their priests fell by the sword, and their widows were not lamented" [Psalm 78:64]. For there fell by the sword the sons of Heli, of one of whom the wife being widowed, and presently dying in child-birth, [1 Samuel 4:19] because of the same confusion could not be mourned with the distinction of a funeral. "And the Lord was awakened as one sleeping" [Psalm 78:65]. For He seems to sleep, when He gives His people into the hands of those whom He hates, when there is said to them, "Where is your God?" "He was awakened, then, like one sleeping, like a mighty man drunken with wine." No one would dare to say this of God, save His Spirit. For he has spoken, as it seems to ungodly men reviling; as if like a drunken man He sleeps long, when He succours not so speedily as men think.
The blessed David fell into several errors, which God, who wisely orders all things, has caused to be recorded for the good of them that were to come after. But it was not on their account that Absalom, parricide, murderer, impious and altogether vile, started his wild war against his father. The reason of his beginning that most unrighteous struggle was because he coveted the sovereignty. The divine David, however, when these events were coming to pass, began to remember the wrong that he had done. I too am conscious within myself of the guilt of many errors, but I have kept undefiled the dogmatic teaching of the apostles. And they who have trampled on all laws human and divine and condemned me in my absence have not sentenced me for what I have done wrong, for my secret deeds are not made manifest to them; but they have contrived false witness and false charges against me, or rather in their open attack on the doctrines of the apostles have proscribed me for my obedience to them. “So the Lord awoke as one out of sleep; he put his enemies to rout and put them to everlasting disgrace.” Counterfeit and spurious doctrines he has scattered to the winds, and he has provided for the free preaching of those which he has handed down to us in the holy Gospels. To me this suffices for complete delight. I do not even long for a city in which I have passed all my time in hard work; all I long for is to see the establishment of the truth of the Gospels. And now the Lord has satisfied this longing. I am therefore very glad and happy, and I sing praises to our generous Lord, and I invite your honor to rejoice with me, and, with our praises, to put up the earnest prayer that the people who say now one thing and now another and change about to suit the hour, like the chameleons who assume the color of the leaves, may be strengthened by the loving-kindness of the Lord, established on the rocks and, of his mercy, made to pay the highest honor to the truth.
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Summary
Psalms 78:60 recounts a pivotal and somber moment in Israel's history, depicting God's deliberate abandonment of the tabernacle at Shiloh. This verse encapsulates the severe consequences of the nation's persistent rebellion, idolatry, and unfaithfulness, illustrating that God's presence and favor are not automatically guaranteed by a physical sanctuary but are contingent upon the obedience and covenant fidelity of His people. This act of forsaking signified a profound withdrawal of divine protection and blessing, marking a significant turning point in Israel's spiritual and political landscape during the period of the Judges, ultimately paving the way for the establishment of the monarchy.
Context
Literary Context
Psalm 78 is a lengthy, didactic historical psalm, structured to instruct future generations by recounting God's dealings with Israel from the Exodus through the wilderness wanderings, the conquest of Canaan, and the tumultuous period of the Judges, culminating in the establishment of David's kingdom. The psalm's overarching purpose is to highlight God's enduring faithfulness and patience despite Israel's repeated cycles of rebellion, forgetfulness, and idolatry, and to warn against repeating such errors. Verses 56-59 specifically detail Israel's provocation of God through their idolatry, high places, and graven images, which ignited divine wrath. Verse 60 then serves as a direct consequence of this unfaithfulness, describing God's decisive response by withdrawing His manifest presence from Shiloh. This act sets the stage for the subsequent divine rejection of Ephraim and the ultimate choosing of Judah and David as the new locus of divine favor and leadership, as detailed in Psalms 78:67-72.
Historical & Cultural Context
Shiloh held immense significance as the central sanctuary and spiritual hub for Israel throughout much of the period of the Judges, following the initial settlement of the land. According to Joshua 18:1, the tabernacle, housing the Ark of the Covenant, was established there after the land was subdued. For approximately 300 years, Shiloh served as the primary location for national worship, sacrifices, and the administration of justice. The event of God "forsaking" Shiloh most directly refers to the catastrophic defeat of Israel by the Philistines, as vividly described in 1 Samuel 4, where the Ark of the Covenant was captured, and the priestly line of Eli suffered divine judgment. While the biblical text does not explicitly detail the physical destruction of Shiloh at this exact moment, archaeological evidence strongly suggests the site was indeed destroyed around this time (late 11th century BCE), marking the definitive end of its prominence as Israel's spiritual center. This historical calamity was understood by the psalmists and later prophets as a direct consequence of Israel's widespread sin and the profound corruption within the priesthood.
Key Themes
This verse powerfully contributes to several profound themes woven throughout Psalm 78 and the broader biblical narrative. It underscores the theme of Divine Judgment and Consequence, demonstrating that God's immense patience is not infinite, and persistent disobedience inevitably leads to severe repercussions, including the withdrawal of His manifest presence and favor. It also highlights The Fragility of Sacred Spaces, revealing that even a divinely ordained sanctuary like the tabernacle at Shiloh was not immune to judgment; its sanctity and efficacy were tied to the faithfulness of God's people, not merely its physical existence. This theme is later echoed by the prophet Jeremiah, who uses the fate of Shiloh as a stark warning regarding the impending destruction of the Jerusalem Temple in Jeremiah 7:12-14. Finally, the verse reinforces God's Sovereignty and Justice, affirming that God acts righteously even in judgment, upholding His holiness and demonstrating that He cannot be mocked or taken for granted by His covenant people.
Exposition and Analysis
Key Word Analysis
This verb (H5203) carries the strong meaning of "to abandon," "to cast off," "to leave," or "to let go." In the context of divine action, it signifies a deliberate and decisive withdrawal of presence, protection, and favor. It implies a severing of relationship or a cessation of active engagement, indicating God's profound displeasure and judgment against Israel's persistent unfaithfulness, leading to the removal of His protective hand from the sanctuary.
Derived from the root "to dwell," mishkân (H4908) refers to a residence or dwelling place. Specifically, it denotes the portable sanctuary or dwelling place where God's presence resided among His people. It was the central place of worship, sacrifice, and divine revelation from the time of the Exodus through the wilderness and into the early settlement of Canaan. Its abandonment by God signifies a profound theological crisis, as it represented the very locus of God's covenant presence with Israel.
This word (H168) refers to a tent, often used synonymously with mishkân in the context of the sanctuary, emphasizing its portable, tent-like structure. The parallelism between "tabernacle" and "tent" in this verse reinforces the identity of the forsaken object as the sacred dwelling place of God. The phrase "which he placed among men" further emphasizes its divine origin and purpose: God Himself chose to dwell in this manner amidst His people, making its abandonment all the more significant.
Verse Breakdown
"So that he forsook the tabernacle of Shiloh,"
This initial clause directly attributes the action of forsaking to God ("he"). The object of His abandonment is explicitly identified as "the tabernacle of Shiloh," clearly naming the specific sanctuary that had served as Israel's spiritual center for centuries. The use of "forsook" (Hebrew nâṭash) conveys a powerful sense of divine withdrawal and rejection, indicating that God's active presence and protective favor were removed from this sacred place due to the people's sin, as detailed in the preceding verses of the psalm. This was not a passive departure but a deliberate, judicial act of judgment.
"the tent [which] he placed among men;"
This second clause functions as a poetic parallel to the first, reinforcing the identity of the "tabernacle" as "the tent." The phrase "[which] he placed among men" emphasizes the divine initiative in establishing this sanctuary. It serves as a reminder to the reader that this was God's own chosen dwelling place, set up by His command and for His glory, to signify His intimate presence with His people. The profound irony and gravity lie in the fact that God Himself, who had so graciously chosen to dwell among them, would then forsake this very dwelling. This underscores the severity of Israel's sin and the conditional nature of God's manifest presence, which is intrinsically tied to the covenant faithfulness of His people.
Literary Devices
Psalm 78:60 employs several potent literary devices to convey its profound message. Anthropomorphism is evident in the depiction of God "forsaking" the tabernacle, attributing to Him a human-like action of abandonment. This device makes God's judgment relatable and impactful, emphasizing His active and decisive role in the consequences of Israel's sin. Parallelism is prominently featured in the phrasing "the tabernacle of Shiloh, the tent [which] he placed among men," where "tabernacle" and "tent" are used synonymously to refer to the same sacred structure. This poetic technique adds emphasis, solemnity, and reinforces the identity and significance of the forsaken dwelling. Furthermore, the mention of "Shiloh" can be seen as a form of Synecdoche, where the specific location stands in for the entire sanctuary and, by extension, the unfaithful people associated with it. The fate of Shiloh thus symbolizes the broader judgment upon Israel's spiritual condition and the consequences of their covenant infidelity.
Theological and Thematic Connections
The forsaking of Shiloh represents a profound theological statement about the nature of God's presence and covenant relationship with His people. It teaches that God's dwelling among His people is not an unconditional guarantee tied to a physical structure or ritualistic adherence, but is profoundly contingent upon their faithfulness and obedience to His covenant. When Israel repeatedly provoked God through idolatry, rebellion, and spiritual apathy, even their most sacred space, where God had chosen to manifest His presence, became subject to His righteous judgment. This event underscores the biblical principle that true worship and God's favor are rooted in the heart and actions of His people, not merely in the sanctity of a location or the performance of rituals. It serves as a stark reminder that God is holy and cannot be trifled with, and that persistent sin will inevitably lead to a withdrawal of His blessing and protection, demonstrating the gravity of covenant infidelity.
Reflection and Application
Psalm 78:60 offers a sobering yet vital lesson for believers today, serving as a powerful reminder that God's presence and blessing are not to be presumed upon, nor are they inherently bound to physical structures, cherished traditions, or even past spiritual achievements if our lives are marked by persistent disobedience or spiritual apathy. Just as God "forsook" Shiloh due to Israel's unfaithfulness, His manifest presence and favor can be withdrawn from individuals, families, or even church communities that consistently rebel against His will, neglect His word, or compromise His holiness. This verse calls us to a continuous posture of spiritual vigilance, heartfelt repentance, and a sincere pursuit of holiness. It challenges us to examine whether our worship is merely ritualistic or if it flows from a genuine, obedient heart. God desires to dwell with those who honor Him, and His true dwelling place is with those who are faithful to His covenant, not simply those who occupy a sacred space or rely on past glories.
Questions for Reflection
FAQ
What does it mean that God "forsook" the tabernacle of Shiloh?
To "forsake" here means God deliberately withdrew His manifest presence, protection, and favor from the sanctuary at Shiloh. This was not an act of abandonment out of neglect, but a judicial act of judgment against Israel's persistent unfaithfulness, idolatry, and rebellion, as detailed throughout Psalm 78. It signified that the sacred space, once the locus of God's dwelling among His people, no longer served its purpose because the people had broken their covenant with Him. This event is most closely associated with the Philistine defeat of Israel and the capture of the Ark of the Covenant described in 1 Samuel 4, which effectively ended Shiloh's role as the central sanctuary.
Why was Shiloh so significant, and what led to its downfall?
Shiloh was immensely significant as the central sanctuary of Israel for approximately 300 years during the period of the Judges, following the conquest of Canaan. It was where the tabernacle, housing the Ark of the Covenant, was set up (as recorded in Joshua 18:1). It was the primary place for national worship, sacrifices, and seeking God's will. Its downfall was a direct consequence of Israel's widespread spiritual corruption and disobedience, particularly the wickedness of the priests, Hophni and Phinehas, who defiled the sanctuary and treated God's offerings with contempt (see 1 Samuel 2:12-17). God's "forsaking" of Shiloh was His righteous response to this profound unfaithfulness, demonstrating that His presence is conditional upon the covenant obedience of His people.
Christ-Centered Fulfillment
The divine abandonment of Shiloh in Psalms 78:60, a place where God had chosen to dwell among His people, foreshadows a profound shift in the nature of God's dwelling and presence, ultimately fulfilled in Jesus Christ. The temporary and conditional nature of God's presence in a physical tent or temple, subject to the faithfulness of a sinful people, finds its ultimate resolution in the person of Christ. Jesus is presented as the true and eternal "tabernacle" or "temple" where God fully dwells among humanity. John 1:14 declares, "And the Word became flesh and dwelt among us," using the Greek word skenoo, meaning "to tabernacle" or "to tent." Unlike Shiloh, which could be forsaken due to human sin and unfaithfulness, Jesus' presence is the unshakeable, perfect dwelling of God, not subject to human failure. He is the ultimate High Priest and the perfect sacrifice, establishing a new covenant where God's Spirit dwells not in a physical building, but within the hearts of believers, making them a "temple of the Holy Spirit" as stated in 1 Corinthians 6:19. Through Christ, access to God's presence is no longer geographically limited or dependent on the sanctity of a physical structure, but is eternally secured by His finished work, inviting all who believe to enter into an intimate, Spirit-filled relationship with the living God, a presence that will never be forsaken. This new dwelling is secured by God's faithfulness in Christ, not our fickle obedience, ensuring that those "in Christ" will never be abandoned (Hebrews 13:5).