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
One surviving comment on this verse from the historical church.
Lastly there follows, "and He built like as of unicorns His sanctification" [Psalm 78:70]: or, as some interpreters have made thereof a new word, "His sanctifying." The unicorns are rightly understood to be those, whose firm hope is uplifted unto that one thing, concerning which another Psalm says, "One thing I have sought of the Lord, this I will require." But the sanctifying of God, according to the Apostle Peter, is understood to be a holy people and a royal priesthood. [1 Peter 2:9] But that which follows, "in the land which He founded for everlasting:" which the Greek copies have εἰς τὸν αἰῶνα, whether it be called by us "for everlasting," or "for an age," is at the pleasure of the Latin translators; forasmuch as it does signify either: and therefore the latter is found in some Latin copies, the former in others. Some also have it in the plural, that is, "for ages:" which in the Greek copies which we have had we have not found. But which of the faithful would doubt, that the Church, even though, some going, others coming, she does pass out of this life in mortal manner, is yet founded for everlasting?
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Summary
Psalms 78:70 profoundly illustrates God's sovereign and deliberate selection of David, elevating him from the unassuming role of a shepherd to the esteemed position of His chosen servant and future king of Israel. This verse highlights a foundational biblical theme: God's often unexpected choice of the humble and overlooked to accomplish His grand redemptive purposes, demonstrating His ultimate control over human history and leadership and setting the stage for the enduring Davidic covenant.
Context
Literary Context
Psalm 78 is a sweeping historical psalm, functioning as a didactic poem that recounts Israel's history from the Exodus to the establishment of the Davidic monarchy. The psalmist, Asaph, uses this narrative to instruct future generations about God's steadfast faithfulness despite Israel's persistent rebellion and idolatry. Leading up to verse 70, the psalm details God's rejection of the northern tribes (specifically Ephraim and the sanctuary at Shiloh) due to their unfaithfulness, as described in Psalm 78:67-68. This rejection sets the stage for God's new covenantal focus on Judah and Mount Zion as His chosen dwelling place. Verse 70 then transitions seamlessly to the specific instrument of this new era: David, establishing the foundation for the Davidic covenant and the enduring lineage of kingship. The subsequent verses, Psalm 78:71-72, further elaborate on David's calling and his faithful leadership as a shepherd of God's people.
Historical & Cultural Context
In ancient Israel, shepherding was a common, often solitary, and humble occupation. Shepherds were responsible for protecting their flocks from predators and guiding them to pasture and water, tasks that demanded courage, vigilance, and compassion. David, the youngest son of Jesse, was found in this very role when the prophet Samuel was sent to anoint Israel's next king, as narrated in 1 Samuel 16. This was a significant departure from the typical expectations of a king, who might be chosen from a prominent family, a warrior class, or someone of imposing stature. David's origins in the "sheepfolds" of Bethlehem underscore God's counter-cultural method of selection, often choosing the weak or overlooked to shame the strong, a theme echoed throughout biblical history. This choice also paved the way for the establishment of Jerusalem as the capital and the construction of the Temple, centralizing Israelite worship and governance.
Key Themes
This verse powerfully contributes to several overarching themes within Psalm 78 and the broader biblical narrative. Firstly, it highlights Divine Election and Sovereignty, emphasizing that David's ascent to power was not a matter of human ambition or political maneuvering, but solely the result of God's deliberate and purposeful choice. This underscores God's ultimate control over history and His active involvement in raising leaders. Secondly, the theme of Humility and Unexpected Origins is prominent; God's choice of a lowly shepherd from the "sheepfolds" illustrates His consistent pattern of elevating the humble and overlooked, demonstrating that His criteria for leadership differ vastly from human standards. This principle is vividly portrayed in 1 Corinthians 1:27-29, where God chooses the "foolish" and "weak" things of the world to confound the wise. Finally, the verse subtly introduces the theme of Preparation for Leadership. The skills and character developed in the solitude and challenges of the sheepfolds—courage, compassion, responsibility, and dependence on God—were precisely those needed for David to "shepherd" God's people, Israel, with integrity of heart and skillful hands, as explicitly stated in Psalm 78:72.
Exposition and Analysis
Key Word Analysis
This Hebrew verb signifies a deliberate, active, and purposeful selection. It implies a divine initiative and often carries covenantal overtones, indicating that the chosen individual or group is set apart for a special purpose or relationship with God. In David's case, it emphasizes that his kingship was not a human achievement but a divine appointment, rooted in God's sovereign will and eternal plan, as God "selects" or "appoints" him.
This term denotes one who is in service or is a bondman. When applied to figures like David, Moses, or the prophets, it signifies a profound dedication to fulfilling God's will and acting on His behalf. David's identity as God's "servant" highlights his role as one entirely dedicated to God's purposes, distinguishing him from mere political rulers.
This term refers to a pen or enclosure for flocks. It vividly paints a picture of David's humble, pastoral beginnings. The "sheepfolds" represent a place of obscurity, hard work, and low social status, emphasizing the dramatic contrast with the royal palace and throne to which God elevated him. This detail underscores God's ability to raise individuals from any walk of life to fulfill His purposes.
Verse Breakdown
"He chose David also his servant"
This opening clause immediately establishes God's sovereign initiative ("He chose"). The subject is God, underscoring His ultimate authority and active involvement in human affairs. David is identified as "His servant," a title that bestows honor and signifies a special relationship of devotion and obedience to the divine will. This choice is not arbitrary but purposeful, setting David apart for a unique role in God's redemptive plan for Israel.
"and took him from the sheepfolds"
This second clause highlights the dramatic nature of God's selection. The phrase "took him" implies a divine intervention, a physical and vocational relocation from one sphere to another. "From the sheepfolds" emphasizes David's humble, ordinary origins as a shepherd, a stark contrast to the royal destiny awaiting him. This detail serves to magnify God's power and wisdom, demonstrating His ability to elevate the lowly and use unexpected individuals for His grand designs, rather than relying on human qualifications or social standing.
Literary Devices
The verse employs several impactful literary devices. Contrast is prominent, juxtaposing David's humble origins in the "sheepfolds" with his elevated status as God's "chosen servant." This highlights the magnitude of God's sovereign intervention and His unconventional methods. Metonymy is also at play, where "sheepfolds" stands in for David's entire humble, pastoral background and the qualities he developed there. Furthermore, the phrase "He chose... and took him" showcases Divine Anthropomorphism, attributing human-like actions of selection and physical relocation to God, making His active involvement in David's life tangible and relatable to the reader. The entire verse functions as a concise Narrative Summary, encapsulating the pivotal moment of David's divine calling that shifts the course of Israelite history.
Theological and Thematic Connections
This verse profoundly illustrates God's consistent pattern of divine election and His preference for the humble. It teaches us that God's choices are not based on human merit, social status, or outward appearance, but on His sovereign will and His assessment of the heart. David, the youngest and seemingly least significant of Jesse's sons, was chosen by God to lead His people, demonstrating that God often works through the unexpected and the overlooked to accomplish His greatest purposes. This principle offers immense encouragement, reminding us that our background or current circumstances do not limit God's ability to call and use us for His glory. It also underscores the theme of divine preparation: the skills David honed in the sheepfolds—courage, compassion, and leadership—were essential for his future role as king, showing that God often uses our present, seemingly mundane tasks as training grounds for future responsibilities.
Reflection and Application
Psalms 78:70 offers a powerful lens through which to view our own lives and God's work within them. It challenges us to reconsider our definitions of "qualification" and "significance," reminding us that God's criteria are fundamentally different from the world's. Our current circumstances, however humble or unseen, may be precisely where God is preparing us for future callings. This verse encourages us to embrace humility, faithfully steward the responsibilities we have now, and trust that God sees our hearts and our faithfulness in the small things. It assures us that God's hand is sovereignly at work, orchestrating our paths and equipping us for His purposes, often in ways we least expect. We are called to be attentive to His leading, knowing that He can take anyone from any "sheepfold" and use them mightily for His kingdom.
Questions for Reflection
FAQ
Why is David's humble background as a shepherd emphasized so strongly in this verse and throughout the Bible?
David's humble background is emphasized to highlight God's sovereign choice and to underscore that His selection is not based on human merit, social status, or outward appearance, but solely on His divine will and His assessment of the heart. As 1 Samuel 16:7 states, "For the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart." By choosing a shepherd from the "sheepfolds," God demonstrates His power to elevate the lowly and use the unexpected to accomplish His grand purposes, ensuring that all glory redounds to Him, not to human achievement. This also sets a precedent for God's pattern of calling individuals like Amos, a herdsman and dresser of sycamore figs, to prophetic ministry (Amos 7:14-15), reinforcing that divine calling transcends social standing.
What does the title "servant" imply when applied to David by God?
When God refers to David as "His servant," it is a title of immense honor and significance, far beyond mere servitude. It implies a deep, covenantal relationship and a special divine appointment. A "servant" of the Lord, in this biblical context, is someone who is devoted to God's will, acts on His behalf, and is entrusted with significant responsibilities in God's kingdom. It signifies loyalty, obedience, and a unique intimacy with the Almighty. This title highlights David's role as God's chosen instrument to lead Israel, establish the monarchy, and foreshadow the ultimate "Servant" of God, the Messiah. It underscores that David's authority and success were derived from his submission to and partnership with God.
Christ-Centered Fulfillment
Psalms 78:70, in its declaration of God choosing David from the sheepfolds, powerfully foreshadows the ultimate Shepherd-King, Jesus Christ. Just as David was chosen from humble origins in Bethlehem, so too was Jesus born in that same humble town, not in a palace, but in a manger, as recounted in Luke 2:7. Jesus, the Son of God, willingly emptied Himself, taking on the form of a servant (Philippians 2:7), demonstrating a humility that far surpasses David's. He is the Good Shepherd who lays down His life for His sheep (John 10:11), fulfilling and perfecting David's role as the shepherd of God's people (Psalm 78:72). David's anointing as king from a place of obscurity points to Jesus' divine election and coronation as the King of Kings and Lord of Lords (Revelation 19:16), whose kingdom is not of this world (John 18:36). Thus, David's story in Psalms 78:70 is a poignant type, pointing to the greater reality of God's ultimate Servant-King, Jesus, who came from humble beginnings to accomplish the greatest act of salvation for His flock.