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.
"And He chose David His servant" [Psalm 78:71]. The tribe, I say, of Judah, for the sake of David: but David for the sake of Christ: the tribe then of Judah for the sake of Christ. At whose passing by blind men cried out, "Have pity on us, Son of David:" [Matthew 20:30] and immediately by His pity they received light, because true was the thing which they cried out. This then the Apostle does not cursorily speak of, but does heedfully notice, writing to Timothy, "Be thou mindful, that Christ Jesus has risen from the dead, of the seed of David," etc. [2 Timothy 2:8] Therefore the Saviour Himself, made according to the flesh of the seed of David, is figured in this passage under the name of David, the Lord opening in parables His mouth. And let it not move us, that when he had said, "and He chose David," under which name he signified Christ, he has added, "His servant," not His Son. Yea even hence we may perceive, that not the substance of the Only-Begotten coeternal with the Father, but the "form of a servant" was taken of the seed of David.
Continue studying Psalms 78:71 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Psalm 78:71 powerfully illustrates God's sovereign and deliberate elevation of David from the humble, yet formative, role of a shepherd to the divinely appointed leader of His chosen people, Israel. Situated within a sweeping historical psalm that recounts Israel's tumultuous relationship with God, this verse marks a pivotal moment, highlighting God's faithful provision of a shepherd-king who would care for His cherished inheritance with the same diligence, compassion, and protective love David demonstrated for his vulnerable flock. It profoundly underscores the divine call, the essential preparation through humble service, and the inherently pastoral nature of true biblical leadership.
Context
Literary Context
Psalm 78 is a didactic historical psalm, an asaph (instructional) psalm that meticulously recounts Israel's history from the Exodus through the establishment of Davidic kingship. Its primary purpose is to instruct future generations about God's consistent faithfulness despite Israel's repeated rebellion, idolatry, and unfaithfulness. The psalm builds a narrative of divine patience and human failure, culminating in God's rejection of the northern tribes (specifically Ephraim) in verses 67-70 due to their persistent disobedience. Psalms 78:71 then marks a decisive turning point, presenting God's subsequent choice of Judah, Mount Zion as His dwelling place, and ultimately, David as His chosen leader. This verse functions as the climactic affirmation of God's sovereign plan to establish a righteous king who would shepherd His people, offering a stark contrast to the unfaithful leadership and disobedience that characterized earlier periods of Israel's history.
Historical & Cultural Context
David's life began as a shepherd in the fields of Bethlehem, a common occupation in ancient Israel that, while foundational to the agrarian economy, was considered lowly and often solitary. Shepherds were responsible for the protection, guidance, and nourishment of their flock, frequently facing significant dangers from wild animals (like lions and bears, as David himself recounted in 1 Samuel 17:34-37) and human predators. The specific mention of tending "ewes great with young" underscores a heightened level of care, vigilance, and tenderness required, as these animals and their newborn offspring were particularly vulnerable and demanded exceptional attention. This pastoral background was not merely incidental to David's life; it served as God's deliberate training ground. The skills of patience, courage, vigilance, self-sacrifice, and compassionate care cultivated in the fields prepared him for the far greater and more complex responsibility of leading a nation, demonstrating God's consistent practice of raising leaders from unexpected, humble origins.
Key Themes
This verse encapsulates several profound themes central to biblical theology. It powerfully illustrates Divine Call and Providence, emphasizing that David's ascent to kingship was not due to human ambition, political maneuvering, or noble lineage but solely to God's sovereign will and active intervention ("he brought him"). This highlights God's direct and purposeful involvement in human affairs and His ability to raise up leaders according to His perfect, often surprising, plan. Furthermore, it underscores the theme of Humility to Leadership, demonstrating God's preference for choosing the overlooked and humble to accomplish His grand purposes, thereby ensuring that power and authority are recognized as originating from Him, not from human status or strength. This principle resonates deeply with passages like 1 Corinthians 1:27-29, where God chooses the "foolish things of the world to shame the wise" and the "lowly things" to nullify the things that are. Finally, the imagery of "feeding" Jacob and Israel introduces the crucial theme of Pastoral Leadership. The Hebrew verb for "feed" (רָעָה, ra'ah) encompasses the full spectrum of a shepherd's duties—to guide, protect, guard, and nourish—portraying the ideal ruler as one who cares for his people with the same diligence and self-sacrificial love a shepherd has for his flock. This foundational concept of God as the Great Shepherd is beautifully articulated in Psalm 23:1 and becomes a defining characteristic of righteous leadership throughout Scripture.
Exposition and Analysis
Key Word Analysis
This verb (H935) signifies a decisive, intentional act of "coming" or "bringing," often with the sense of causing something to happen or bringing someone into a new state or place. In this context, it emphasizes God's sovereign initiative in David's life, indicating that David's elevation was not a matter of chance, human striving, or political maneuvering, but a direct, purposeful divine intervention. God actively "brought" David from his pastoral duties into the role of king, demonstrating His absolute control and intentionality in orchestrating the course of history and the lives of His chosen leaders.
Far more comprehensive than mere sustenance, râʻâh (H7462) is the primary verb for "to tend a flock," "to pasture," or "to shepherd." It encapsulates the full range of a shepherd's responsibilities: guiding the flock to green pastures and still waters, protecting them from predators, tending to their wounds, and generally caring for their well-being. When applied to a king, it transforms the concept of leadership from mere rule or governance to compassionate, protective, and nurturing oversight. It implies a leader who actively cares for the welfare of his people, providing for their needs, guiding them rightly, and defending them from harm.
This term (H5159) refers to a possession, an allotted portion, or an heirloom, often carrying strong covenantal connotations. Calling Israel God's "inheritance" underscores their unique and cherished status as His chosen people, a possession He values and protects as His own. It highlights the deep, proprietary relationship God has with His covenant community. David was therefore entrusted with the sacred responsibility of caring for God's most precious possession, emphasizing the immense weight and divine significance of his kingship.
Verse Breakdown
"From following the ewes great with young"
This initial clause vividly depicts David's previous humble occupation and the specific, demanding nature of his pastoral duties. "Ewes great with young" (H5763) highlights the most vulnerable and delicate aspect of shepherding, requiring exceptional patience, constant vigilance, and gentle, meticulous care. This detail serves to emphasize the profound contrast between David's initial low status and his future exalted position, while also subtly suggesting the specific qualities of tenderness, responsibility, and protective care that God cultivated in him through this training.
"he brought him"
This is the pivotal and most impactful clause, unequivocally attributing David's dramatic transition from shepherd to king to divine agency. The "he" refers explicitly to God, the ultimate subject and orchestrator of the entire historical narrative recounted in the psalm. It underscores God's sovereign choice, active intervention, and purposeful appointment, demonstrating that David's kingship was not a human achievement or political ascent but a direct, divine calling and installation.
"to feed Jacob his people, and Israel his inheritance"
This concluding clause precisely defines David's new, divinely appointed mission and the identity of those he was called to lead. "To feed" (H7462, râʻâh) signifies shepherding in its fullest sense—to guide, protect, provide for, and care for. "Jacob his people" and "Israel his inheritance" are parallel expressions, synonymous designations referring to the same entity: God's covenant people. This dual designation emphasizes their special, intimate relationship with God as His chosen nation and treasured possession, highlighting the immense responsibility and sacred trust placed upon David to care for them as God's representative and steward.
Literary Devices
Psalm 78:71 masterfully employs several literary devices to convey its profound message and underscore God's sovereign action. The most prominent is Metaphor, where David's past literal role as a shepherd of sheep is extended metaphorically to his future role as king, shepherding the nation of Israel. The act of "feeding" Israel is not about providing literal food but about guiding, protecting, and nurturing the nation as a shepherd cares for his flock. This creates a powerful and enduring image of leadership as selfless, compassionate care. Parallelism is evident in the phrasing "Jacob his people, and Israel his inheritance," where two synonymous phrases are used in apposition to reinforce the identity of God's chosen nation and their special, proprietary relationship with Him. Furthermore, the verse employs Contrast, setting David's humble origins "from following the ewes great with young" against his elevated destiny "to feed Jacob his people." This stark juxtaposition magnifies the miraculous nature of God's choice and demonstrates His ability to use the seemingly insignificant or overlooked for His grand, divine purposes. Finally, the verse is imbued with a strong sense of Divine Agency, with the concise yet powerful declaration "he brought him" clearly establishing God as the active, sovereign agent orchestrating David's life and destiny.
Theological and Thematic Connections
This verse resonates deeply with the overarching biblical narrative of God choosing the unlikely and empowering them for His purposes, demonstrating unequivocally that true authority and capability flow from divine appointment and enablement rather than human merit, status, or worldly qualifications. It establishes a foundational understanding of leadership as a profoundly pastoral calling, where the leader is fundamentally a caregiver, protector, and guide for the people entrusted to them, mirroring God's own character as the Great Shepherd of His flock. David's transition from tending literal sheep to shepherding God's spiritual flock serves as a powerful type, foreshadowing the ultimate Shepherd-King, Jesus Christ, who perfectly embodies and fulfills this ideal. The verse also underscores the inherent preciousness of God's people, referred to as His "inheritance," emphasizing His proprietary care, deep affection, and the sacred trust placed upon those who are called to lead them on His behalf.
Reflection and Application
Psalm 78:71 offers profound and enduring insights for contemporary believers, reminding us that God often prepares us for greater callings through faithful, humble service in our present circumstances, no matter how seemingly insignificant. David's diligence, patience, and protective faithfulness in tending vulnerable "ewes great with young" cultivated the character, compassion, and practical skills necessary for leading an entire nation. This teaches us the vital importance of integrity, diligence, and a servant's heart in every task, viewing them not as mundane chores but as divine training grounds for future responsibilities and opportunities to glorify God. Moreover, the verse fundamentally redefines leadership as a deeply pastoral endeavor—not primarily about power, control, or prestige, but about self-sacrificial care, protection, and wise guidance for those entrusted to our charge. Whether in our families, workplaces, communities, or churches, we are called to embody this shepherd-like heart, prioritizing the well-being, spiritual flourishing, and protection of others, just as David was called to "feed" God's people. This divine model of leadership challenges us to serve with humility, compassion, and a profound sense of responsibility for God's "inheritance," recognizing that every sphere of influence is an opportunity to reflect His character.
Questions for Reflection
FAQ
What does "ewes great with young" signify about David's previous role?
The phrase "ewes great with young" (H5763, ʻûwl) specifically highlights the most delicate, demanding, and vulnerable aspect of shepherding. These animals, along with their newborn lambs, are particularly susceptible to danger and require constant, gentle, and vigilant care. This detail emphasizes that David's training was not just in general animal husbandry but in the most sensitive and responsible aspects of the profession. It signifies that he was a shepherd who knew how to provide meticulous care, patience, and protection, preparing him for the immense responsibility of leading a vulnerable nation, God's people, who are often described as sheep without a shepherd.
Why is Israel called "his people" and "his inheritance"?
Calling Israel "his people" (H5971, ʻam) and "his inheritance" (H5159, nachălâh) emphasizes their unique and special covenant relationship with God. "His people" signifies that they belong exclusively to Him, chosen by Him out of all the nations, a community united under His divine authority. "His inheritance" implies a treasured possession, an allotted portion that is highly valued, protected, and deeply cherished by its owner. These terms underscore God's proprietary care for Israel and His deep, abiding commitment to them. David was therefore entrusted with the sacred and immense responsibility of caring for God's most precious possession, acting as God's earthly representative in shepherding His beloved nation.
How does this verse relate to the broader narrative of Psalm 78?
Psalm 78 recounts a long history of God's unwavering faithfulness to Israel despite their repeated disobedience, rebellion, and idolatry, particularly highlighting the failures of the northern tribes (Ephraim). Verses Psalms 78:67-72 mark a pivotal turning point where God rejects the tabernacle of Joseph (Ephraim) and chooses Judah, Mount Zion (Jerusalem) as His dwelling place, and ultimately, David. Psalms 78:71 serves as the climax of this historical review, demonstrating God's ultimate faithfulness in providing a righteous and divinely chosen leader in David. This new leader would care for His people with a shepherd's heart, in stark contrast to the unfaithful leadership and idolatry that characterized earlier periods of Israel's history, thereby establishing a new, hopeful era under God's chosen king.
Christ-Centered Fulfillment
Psalm 78:71 finds its ultimate and most profound fulfillment in Jesus Christ, the true and perfect Shepherd-King. David, chosen from humble origins and prepared through faithful service to "feed" God's people, serves as a powerful type of Christ. Just as David was brought from tending literal sheep to shepherd Israel, Jesus, the Son of David, came from heaven to earth to be the Good Shepherd who lays down His life for the sheep and knows His own. The "feeding" or shepherding of God's people, which David began imperfectly, is perfectly consummated in Christ, who not only provides spiritual nourishment and guidance but also offers ultimate protection, redemption, and eternal salvation. He is the Lamb of God who takes away the sin of the world who became the Shepherd, gathering His flock who were once like sheep without a shepherd. As the promised King from David's line, Jesus embodies the ideal of pastoral leadership in its purest form, caring for His people, His new covenant "inheritance," with infinite wisdom, compassion, and divine power. He is the one who will shepherd them and lead them to springs of living water, bringing them into the eternal inheritance secured by His sacrifice and resurrection.