Psalms 78:71

78:56-72 After the Israelites were settled in Canaan, the children were like their fathers. God gave them his testimonies, but they turned back. Presumptuous sins render even Israelites hateful to God's holiness, and exposed to his justice. Those whom the Lord forsakes become an easy prey to the destroyer. And sooner or later, God will disgrace his enemies. He set a good government over his people; a monarch after his own heart. With good reason does the psalmist make this 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. On the uprightness of his heart, and the skilfulness of his hands, all his subjects may rely; and of the increase of his government and peace there shall be no end. Every trial of human nature hitherto, confirms the testimony of Scripture, that the heart is deceitful above all things, and desperately wicked, and nothing but being created anew by the Holy Ghost can cure the ungodliness of any.

From following the ewes great with young,.... Or, "from after" them (a); it was usual with the shepherd to put them before him, and to follow them, and gently drive them, which is expressive of his care and tenderness of them; see Genesis 33:13 , the same is observed of David's antitype, the great and good Shepherd of the sheep, Isaiah 40:11 .

David was a type of Christ as a shepherd; as he kept his father's sheep, so Christ keeps those that the Father has given him, John 10:29 , as David kept his flock with great care and courage, and in safety, 1 Samuel 17:34 , so does the Lord Jesus Christ keep his flock in safety, and preserves it from Satan, the roaring lion, and from grievous wolves that enter into it, and every beast of prey that would devour it; and particularly as David took special care of those that were with young, so does the Lord take special care of such that are newborn babes, that have Christ formed in them, and are big with desires after him, carry a burden, and are weary, and heavy laden: the Targum, Jarchi, and Kimchi, interpret the word (b) of such that give suck, and so it most properly signifies: he brought him to feed Jacob his people, and Israel his inheritance; that is, to rule over them: this is said in allusion to his having been a shepherd; and nothing is more common than for kings to be represented as shepherds, and their acts of government by leading and feeding; and one and the same word in the Greek language signifies to feed and rule: and so the Targum, "he brought him to rule over Jacob his people:'' this was a great honour indeed, to be the governor of the Lord's people, a special people above all people on the face of the earth, and whom he had chosen to be his inheritance; and in this also he was a type of Christ, who has the throne of his father David given him, and who reigns

Verse 71. - From following the ewes great with young he brought him (comp. Isaiah 40:11 ). The Hebrew word translated "ewes great with young" really means "ewes that are giving suck." This is the portion of the flock which needs the tenderest care. To feed Jacob his people, and Israel his inheritance (see 1 Chronicles 11:2 ). As Peter, James, and John were called from their occupation of fishers to be "fishers of men" ( Matthew 4:19 ), so David was called from feeding sheep to feed God's people. Psalm 78:71

71 . From following the ewes with their young ones he brought him, To be shepherd of Jacob his people &c. This natural metaphor for the ruler’s care of his people was especially appropriate in the case of David, who was taken from being the shepherd of Jesse’s flock to be the shepherd of Jehovah’s flock. Cp. 2 Samuel 5:2 .

From following the ewes great with younq - Margin, as in Hebrew, From after. The meaning is, that he followed after them; that is, he attended them, or watched over them as a shepherd. The single word rendered "the ewes great with young" - עול ‛ûl - is a participle from עלוה ‛âlâhô, to ascend, to go up; and then, to bring up, to nourish. The exact idea here is doubtless that of bringing up, or of sucking them, and the word should have been so translated here. It is so rendered by Luther. The idea in our translation has been derived from the Septuagint and the Latin Vulgate. The meaning is, that he brought him from being a shepherd to be the ruler of his people - expressed still in the language of a shepherd life. To feed Jacob his people - Rather, to be a shepherd to them; to perform toward them the office of a shepherd, including the ideas of governing them, providing for them, and defending them. See the notes at Psalm 23:1-2.

The rejection of Shiloh and of the people worshipping there, but later on, when the God of Israel is again overwhelmed by compassion, the election of Judah, and of Mount Zion, and of David, the king after His own heart. In the time of the Judges the Tabernacle was set up in Shiloh ( Joshua 18:1 ); there, consequently, was the central sanctuary of the whole people, - in the time of Eli and Samuel, as follows from 1 Samuel 1:1 , it had become a fixed temple building. When this building was destroyed is not known; according to Judges 18:30 ., cf. Jeremiah 7:12-15 , it was probably not until the Assyrian period. The rejection of Shiloh, however, preceded the destruction, and practically took place simultaneously with the removal of the central sanctuary to Zion; and was, moreover, even previously decided by the fact that the Ark of the covenant, when given up again by the Philistines, was not brought back to Shiloh, but set down in Kirjath Jearm ( 1 Samuel 7:2 ). The attributive clause שׁכּן בּאדם uses שׁכּן as השׁכּין is used in Joshua 18:1 . The pointing is correct, for the words to not suffice to signify "where He dwelleth among men" (Hitzig); consequently שׁכּן is the causative of the Kal, Leviticus 16:16 ; Joshua 22:19 . In Psalm 78:61 the Ark of the covenant is called the might and glory of God (ארון עזּו, Psalm 132:8 , cf. כבוד, 1 Samuel 4:21 .), as being the place of their presence in Israel and the medium of their revelation.