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78. Psalm 781 My people, hear my teaching;listen to the words of my mouth. 2 I will open my mouth with a parable; I will utter hidden things, things from of old— 3 things we have heard and known, things our ancestors have told us. 4 We will not hide them from their descendants; we will tell the next generation the praiseworthy deeds of the LORD, his power, and the wonders he has done. 5 He decreed statutes for Jacob and established the law in Israel, which he commanded our ancestors to teach their children, 6 so the next generation would know them, even the children yet to be born, and they in turn would tell their children. 7 Then they would put their trust in God and would not forget his deeds but would keep his commands. 8 They would not be like their ancestors— a stubborn and rebellious generation, whose hearts were not loyal to God, whose spirits were not faithful to him.
9 The men of Ephraim, though armed with bows,
17 But they continued to sin against him,
32 In spite of all this, they kept on sinning;
40 How often they rebelled against him in the wilderness
56 But they put God to the test
65 Then the Lord awoke as from sleep,
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59 God heard it, and was wroth. The prophet again shows that God, when he found that no good resulted from his long-suffering, which the people abused, yea, even treated with mockery, and perverted as an encouragement to greater excess in sinning, at length proceeded to inflict severe punishments upon them. The metaphor, which he borrows from earthly judges, is frequently to be met with in the Scriptures. When God is said to hear, it is not meant that it is necessary for him to make inquisition, but it is intended to teach us that he does not rush forth inconsiderately to execute his judgments, and thus to prevent any from supposing that he ever acts precipitately. The amount of what is stated is, that the people continued so pertinaciously in their wickedness, that at length the cry of it ascended to heaven; and the very weight of the punishment demonstrated the aggravated nature of the offense. After it is said that Israel, whom God had loved so much, was become an abomination in his sight, it is added, (verse 60,) that they were bereft of the presence of God, which is the only source of true felicity and comfort under calamities of every kind. God, then, is said to have abhorred Israel, when he permitted the ark of the covenant to be carried into another country, as if he intended by this to indicate that he had departed from Judea, and bidden the people farewell. It is indeed very obvious, that God was not fixed to the outward and visible symbol; but as he had given the ark to be a token or sign of the close union which subsisted between him and the Israelites, in suffering it to be carried away, he testified, that he himself had also departed from them. Shiloh having been for a long time the abode of the ark, and the place where it was captured by the Philistines, (1 Samuel 4:11,) it is termed the habitation or dwelling-place of God. The manner of his residence, in short, is beautifully expressed in the next sentence, where Shiloh is described as his dwelling-place among men. God, it is true, fills both heaven and earth; but as we cannot attain to that infinite height to which he is exalted, in descending among us by the exercise of his power and grace, he approaches as near to us as is needful, and as our limited capacity will bear. It is a very emphatic manner of speaking to represent God as so incensed by the continual wickedness of his people, that he was constrained to forsake this place, the only one which he had chosen for himself upon the earth. |