And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased. Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • TOD • WES • TSK EXPOSITORY (ENGLISH BIBLE) (54) This mountain—i.e., Zion, though from its apposition to border some prefer to take it of all the mountain country of Judæa.Purchased.—Rather, acquired. 78:40-55. Let not those that receive mercy from God, be thereby made bold to sin, for the mercies they receive will hasten its punishment; yet let not those who are under Divine rebukes for sin, be discouraged from repentance. The Holy One of Israel will do what is most for his own glory, and what is most for their good. Their forgetting former favours, led them to limit God for the future. God made his own people to go forth like sheep; and guided them in the wilderness, as a shepherd his flock, with all care and tenderness. Thus the true Joshua, even Jesus, brings his church out of the wilderness; but no earthly Canaan, no worldly advantages, should make us forget that the church is in the wilderness while in this world, and that there remaineth a far more glorious rest for the people of God.And he brought them to the border of his sanctuary - The Septuagint and the Latin Vulgate render this, "to the mountain of his holiness"; that is, his holy mountain. But the reference is rather to the whole land of Canaan. He brought them to the borders of that land - the land of promise - the holy land. They who came out from Egypt did not indeed enter that land, except Caleb and Joshua, but they were conveyed to its borders before all of them fell. It was true also that the people - the Hebrew people - came to the promised land, and secured its possession.Even to this mountain - Mount Zion, for the object of the psalm was to show that the worship of God was properly celebrated there. See Psalm 78:68. The meaning is not that the people who came out of Egypt actually inherited that mountain, but that their descendants - the people of God - had been put in possession of it. Which his right hand had purchased - Had procured, or obtained possession of. That is, he had secured it by his power. 54. border of his sanctuary—or, "holy border"—i. e., region of which—this mountain—(Zion) was, as the seat of civil and religious government, the representative, used for the whole land, as afterwards for the Church (Isa 25:6, 7). purchased—or, "procured by His right hand" or power (Ps 60:5). 54 And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased.55 He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents. 56 Yet they tempted and provoked the most high God, and kept not his testimonies. 57 But turned back, and dealt unfaithfully like their fathers' they were turned aside like a deceitful bow. 58 For they provoked him to anger with their high places, and moved him to jealousy with their graven images. 59 When God heard this, he was wroth, and greatly abhorred Israel: 60 So that he forsook the tabernacle of Shiloh, the tent which he placed among men; 61 And delivered his strength into captivity, and his glory into the enemy's hand. 62 He gave his people over also unto the sword; and was wroth with his inheritance. 63 The fire consumed their young men; and their maidens were not given to marriage. 64 Their priests fell by the sword; and their widows made no lamentation. 65 Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. 66 And he smote his enemies in the hinder parts: he put them to a perpetual reproach. continued... Of his sanctuary; or, of his holiness, or his holy place i.e. the land of Canaan, which is so called, Ezra 9:8 Zechariah 2:12, &c., as being separated by God from all other lands for his people and service, and sanctified by his presence and dwelling in it.This mountain; either, 1. The mountain upon which the tabernacle or temple stood. Or rather, 2. The mountainous country of Canaan, which called a land of hills and valleys, Deu 11:11. And the word mountain is oft used in Scripture for a mountainous country, as Genesis 36:8 Deu 1:7 Joshua 11:21. And he brought them to the border of his sanctuary,.... Of the land of Canaan, which the Lord had sanctified, and set apart for them; and of Jerusalem, the holy city, the city of the great God, and of the temple where his residence was to be; so the Targum, "to the border of the place of the house of his sanctuary:'' even to this mountain, which his right hand purchased; the mount Moriah, on which the temple was built; this psalm being composed, as Aben Ezra and Kimchi think, after it was made known to David, by the prophet Gad, the place where the temple should be built; namely, on the very mountain, on part of which David had his palace; and this was obtained and possessed, not by the power nor through the merits of the Israelites, but through the power and goodness of God; see Psalm 44:3. And he brought them to the border of his {h} sanctuary, even to this mountain, which his right hand had purchased.(h) Meaning, Canaan, which God had consecrated to himself and appointed to his people. EXEGETICAL (ORIGINAL LANGUAGES) 54. The border of his sanctuary may mean the land of Canaan, as that in which He purposed to place His temple, and this mountain may denote Mount Zion. But it is preferable to render to his holy border, the land separate from all other lauds, to be consecrated by His Presence, and known henceforth as the Holy Land: and in the next line, to the mountain land, which &c. This is the sense in Exodus 15:17, which evidently was in the poet’s mind. Cp. Deuteronomy 3:25; Isaiah 11:9.Verse 54. - And he brought them to the Border of his sanctuary. The "sanctuary" is here probably the Holy Land, as in Exodus 15:17; or we may translate גבוּל קדשׁו "his holy territory." Even to this mountain. Mount Zion, on which the writer regards himself as standing while his words are chanted in the temple service. Which his right hand had purchased; or, had gotten, "had won." God's right hand won the whole land for his people. Psalm 78:54When these plagues rose to the highest pitch, Israel became free, and removed, being led by its God, into the Land of Promise; but it continued still to behave there just as it had done in the desert. The poet in Psalm 78:49-51 brings the fifth Egyptian plague, the pestilence (Exodus 9:1-7), and the tenth and last, the smiting of the first-born (מכּת בּכרות), Exodus 11:1, together. Psalm 78:49 sounds like Job 20:23 (cf. below Psalm 78:64). מלאכי רעים are not wicked angels, against which view Hengstenberg refers to the scriptural thesis of Jacobus Ode in his work De Angelis, Deum ad puniendos malos homines mittere bonos angelos et ad castigandos pios usurpare malos, but angels that bring misfortune. The mode of construction belongs to the chapter of the genitival subordination of the adjective to the substantive, like אשׁת רע, Proverbs 6:24, cf. 1 Samuel 28:7; Numbers 5:18, Numbers 5:24; 1 Kings 10:15; Jeremiah 24:2, and the Arabic msjdu 'l-jâm‛, the mosque of the assembling one, i.e., the assembling (congregational) mosque, therefore: angels (not of the wicked ones equals wicked angels, which it might signify elsewhere, but) of the evil ones equals evil, misfortune-bringing angels (Ew. ֗287, a). The poet thus paraphrases the המּשׁחית that is collectively conceived in Exodus 12:13, Exodus 12:23; Hebrews 11:28. In Psalm 78:50 the anger is conceived of as a stream of fire, in Psalm 78:50 death as an executioner, and in 50c the pestilence as a foe. ראשׁית אונים (Genesis 49:3; Deuteronomy 21:17) is that which had sprung for the first time from manly vigour (plur. intensivus). Egypt is called חם as in Psalm 105 and Psalm 111:1-10 according to Genesis 10:6, and is also called by themselves in ancient Egyptian Kemi, Coptic Chmi, Kme (vid., Plutarch, De Iside et Osiride, ch. 33). When now these plagues which softened their Pharaoh went forth upon the Egyptians, God procured for His people a free departure, He guided flock-like (כּעדר like בּעדר, Jeremiah 31:24, with Dag. implicitum), i.e., as a shepherd, the flock of His people (the favourite figure of the Psalms of Asaph) through the desert, - He led them safely, removing all terrors out of the way and drowning their enemies in the Red Sea, to His holy territory, to the mountain which (זה) His right hand had acquired, or according to the accents (cf. supra, p. 104): to the mountain there (זה), which, etc. It is not Zion that is meant, but, as in the primary passage Exodus 15:16., in accordance with the parallelism (although this is not imperative) and the usage of the language, which according to Isaiah 11:9; Isaiah 57:13, is incontrovertible, the whole of the Holy Land with its mountains and valleys (cf. Deuteronomy 11:11). בּחבל נחלה is the poetical equivalent to בּנחלה, Numbers 34:2; Numbers 36:2, and frequently. The Beth is Beth essentiae (here in the same syntactical position as in Isaiah 48:10; Ezekiel 20:41, and also Job 22:24 surely): He made them (the heathen, viz., as in Joshua 23:4 their territories) fall to them (viz., as the expression implies, by lot, בגורל) as a line of inheritance, i.e., (as in Psalm 105:11) as a portion measured out as an inheritance. It is only in Psalm 78:56 (and not so early as Psalm 78:41) that the narration passes over to the apostate conduct of the children of the generation of the desert, that is to say, of the Israel of Canaan. Instead of עדוריו from עדוּת, the word here is עדוריו from עדה (a derivative of עוּד, not יעד). Since the apostasy did not gain ground until after the death of Joshua and Eleazar, it is the Israel of the period of the Judges that we are to think of here. קשׁת רמיּה, Psalm 78:57, is not: a bow of slackness, but: a bow of deceit; for the point of comparison, according to Hosea 7:16, is its missing the mark: a bow that discharges its arrow in a wrong direction, that makes no sure shot. The verb רמה signifies not only to allow to hang down slack (cogn. רפה), but also, according to a similar conception to spe dejicere, to disappoint, deny. In the very act of turning towards God, or at least being inclined towards Him by His tokens of power and loving-kindness, they turned (Jeremiah 2:21) like a vow that misses the mark and disappoints both aim and expectation. The expression in Psalm 78:58 is like Deuteronomy 32:16, Deuteronomy 32:21. שׁמע refers to their prayer to the Ba(a4lim (Judges 2:11). The word התעבּר, which occurs three times in this Psalm, is a word belonging to Deuteronomy (Deuteronomy 3:26). Psalm 78:59 is purposely worded exactly like Psalm 78:21. The divine purpose of love spurned by the children just as by the fathers, was obliged in this case, as in the former, to pass over into angry provocation. Links Psalm 78:54 InterlinearPsalm 78:54 Parallel Texts Psalm 78:54 NIV Psalm 78:54 NLT Psalm 78:54 ESV Psalm 78:54 NASB Psalm 78:54 KJV Psalm 78:54 Bible Apps Psalm 78:54 Parallel Psalm 78:54 Biblia Paralela Psalm 78:54 Chinese Bible Psalm 78:54 French Bible Psalm 78:54 German Bible Bible Hub |
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