Yet they tempted and rebelled against the Most High God, and didn’t keep his testimonies,
but turned back, and dealt treacherously like their fathers. They were twisted like a deceitful bow.
For they provoked him to anger with their high places, and moved him to jealousy with their engraved images.
When God heard this, he was angry, and greatly abhorred Israel,
so that he abandoned the tent of Shiloh, the tent which he placed among men,
and delivered his strength into captivity, his glory into the adversary’s hand.
He also gave his people over to the sword, and was angry with his inheritance.
Fire devoured their young men. Their virgins had no wedding song.
Their priests fell by the sword, and their widows couldn’t weep.
John Calvin 1540 · Public Domain On vv56, 58, 59, 60, 61, 62 56. And they tempted and provoked the Most High…
56. And they tempted and provoked the Most High God. Here they are upbraided for having, notwithstanding the many tokens of the divine favor by which they were distinguished, persevered in acting perfidiously: yea, even although God from time to time conferred upon them new benefits, to recover them to their allegiance to him, they, notwithstanding, by their rebellion, shook off his yoke. With respect to the word tempt, we have already explained its import. But it is added in general, that they provoked God, because they had not kept his covenant By this last clause, their open and gross rebellion is the more completely demonstrated; for, although they had been plainly taught their duty, they nevertheless refused to submit to the authority of God. The law is called testimonies or agreements, because, as men enter into contracts upon certain conditions, so God, by his covenant, entered into a contract with this people, and bound them to himself. In speaking of them in this manner, there is pronounced upon them no light censure; but when they are charged in the next verse with apostasy and perfidiousness, that fills up the measure of their guilt. God had adopted them to be his people: they, on the other hand, despising his favor, voluntarily renounce it. He had gathered them together under his wings; and they, by their waywardness, scatter themselves in all directions. He had promised to be a father to them; and they refuse to be his children. He had shown them the way of salvation; and they, by going astray, willingly precipitate themselves into destruction. The prophet, therefore, concludes, that in every age they showed themselves to be an impious and wicked people. It is again to be noticed, that the fault which is most severely condemned in them is, that they too much resembled their fathers. This is particularly mentioned, to prevent any man from deceiving himself by supposing, that in indiscriminately imitating his ancestors he is doing right, and that he may not think of making use of their example as an argument for defending his own conduct. The instability of the people is next expressed by a very apposite figure, which Hosea also employs in Hosea 7:16. As archers are deceived when they have a bow which is too weak, or ill bent, or crooked and flexible, so it is stated, that this people turned back, and slipped away by their deceitful and tortuous craftiness, that they might not be governed by the hand of God.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv57, 58, 60, 61, 63, 64 Nothing more displeaseth God in the children, than when…
Nothing more displeaseth God in the children, than when they continue in that wickedness, which their fathers had begun.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv56–64 Psa 78:56 Yet they tempted and provoked the most…
Psa 78:56 Yet they tempted and provoked the most high God, and kept not his testimonies:
Ver. 56. Yet they tempted and provoked, &c.] Neither God’s judgments on their enemies nor his mercies to themselves could keep them within the bounds of obedience; but in a land of uprightness they would deal unjustly, and not behold the majesty of the Lord, Isa 26:10.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv57, 59, 60, 61, 63, 64 Which either breaketh when it is drawn, or shooteth…
Which either breaketh when it is drawn, or shooteth awry, and frustrateth the archer’s design and expectation So when they pretended, and both God and men expected, obedience and gratitude to their great Benefactor, they behaved themselves undutifully and unfaithfully towards him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv56–64 But turned back,.... From God and his worship, apostatized…
But turned back,.... From God and his worship, apostatized from the true religion, and turned to idols:
and dealt unfaithfully, like their fathers; in the wilderness; see Psa 78:8,
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they were turned aside like a deceitful bow; that promises well to carry the arrow right, but drops it at the feet of the archer; or carries it another way, so that it misses the mark, The Targum is,
"as a bow casting arrows;''
to the ground, and not to the mark; see Hos 7:16, or being too much stretched is suddenly broken, and kills the archer; or returns to its own nature; so Arama.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv57, 59, 60, 61, 64 Deceitful bow - Which either breaks when it is…
Deceitful bow - Which either breaks when it is drawn, or shoots awry, and frustrates the archer's expectation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv57, 60, 63, 64 Verse 57. They were turned aside like a deceitful…
Verse 57. They were turned aside like a deceitful bow.] The eastern bow, which when at rest is in the form of a [curved figure 'C'], must be recurved, or turned the contrary way, in order to be what is called bent and strung. If a person who is unskilful or weak attempt to recurve and string one of these bows, if he take not great heed it will spring back and regain its quiescent position, and perhaps break his arm. And sometimes I have known it, when bent, to start aside, and regain its quiescent position, to no small danger, and in one or two cases to my injury. This image is frequently used in the sacred writings; but no person has understood it, not being acquainted with the eastern bow [curved figure 'C'], which must be recurved, or bent the contrary way, [figure ''] in order to be proper for use. If not well made, they will fly back in discharging the arrow. It is said of the bow of Jonathan, it turned not back, 2Sa 1:22, לא נשוג אחור lo nasog achor, "did not twist itself backward." It was a good bow, one on which he could depend. Hosea, Ho 7:16, compares the unfaithful Israelites to a deceitful bow; one that, when bent, would suddenly start aside and recover its former position. We may find the same passage in Jer 9:3. And this is precisely the kind of bow mentioned by Homer, Odyss. xxi., which none of Penelope's suitors could bend, called καμπυλα τοξα and αγκυλα τοξα, the crooked bow in the state of rest; but τοξον παλιντονον, the recurred bow when prepared for use. And of this trial of strength and skill in the bending of the bow of Ulysses, none of the critics and commentators have been able to make any thing, because they knew not the instrument in question. On the τοξου θησις of Homer, I have written a dissertation elsewhere. The image is very correct; these Israelites, when brought out of their natural bent, soon recoiled, and relapsed into their former state.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv57, 60, 62 Psa 78:57-59. And dealt unfaithfully like their fathers —…
Psa 78:57-59. And dealt unfaithfully like their fathers — They imitated their forefathers, both in their frequent apostacies from God, and in their falseness to their promises, when they pretended to repent of them. They were turned aside like a deceitful bow — Which seems likely to send the arrow to the mark, but, when it is drawn, breaks, and drops the arrow at the archer’s foot, or shoots awry, and thereby frustrates his design and expectation: so their depraved hearts made them turn aside into crooked paths, which were not directed according to the will of God. For, when they pretended, and both God and men expected obedience and gratitude to their great benefactor, they behaved themselves undutifully and unfaithfully toward him. When God heard this — That is, perceived and understood it, speaking after the manner of men, or heard the cry of their iniquity which came 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. They who 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv56–64 Yet they tempted and provoked ... - They tried…
Yet they tempted and provoked ... - They tried the patience of God, and provoked him to anger after they were peaceably settled in the promised land. See Jdg 2:10-13. The object is to show that it was the character of the people that they were prone to depart from God. Compare Psa 78:10-11, note; Psa 78:17, note; Psa 78:40, note.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain On vv56, 57, 59, 60, 61, 62, 63, 64 56. Yet they tempted… God—Profiting nothing by the nation’s…
56. Yet they tempted… God—Profiting nothing by the nation’s experience in the wilderness, the people now repeat the follies and incur the punishments of their forefathers. The Israel of Canaan and the Israel of the wilderness are alike. The complaint here recorded, is for sins committed after the death of Joshua. Jdg_2:7-13. On “tempted,” see on Psa_78:18, and Psa_95:9-10.
Provoked—Properly, rebelled against. The idea is that of active antagonism. See on Psa_78:8, and Psa_107:11, where the same word occurs.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv56–64 56. Yet &c.] Yet they tempted and rebelled against…
56. Yet &c.] Yet they tempted and rebelled against God the Most High. In spite of all God’s goodness to them, they persisted in their old unfaithfulness. Cp. Psa_78:17-18; Psalms 40, 41. God the Most High is not El Elyôn, as in Psa_78:35; but Elôhîm Elyôn, the equivalent of Jehovah the Most High, Psa_7:17; Psa_47:2.
his testimonies] His commandments, regarded as bearing witness to His will. Cp. Psa_19:7; Psa_25:10.
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56–58. The unfaithfulness of Israel in Canaan during the period of the Judges.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv57, 60, 63, 64 (57) Turned aside . . .—Better, turned like a…
(57) Turned aside . . .—Better, turned like a relaxed bow. (See Note to Psa_78:9.) The bows of the Hebrews, like those of other ancient nations, were probably, when unstrung, bent the reverse way to that assumed when strung, which makes the figure more expressive of the disposition which cannot be relied upon in the moment of need.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv56–64 Yet they tempted and provoked the most high God…
Yet they tempted and provoked the most high God (comp. above, ver. 17). The Israelites continued to "tempt and provoke God" after they had obtained possession of the Holy Land, and divided it among them. (see Jud 2:11-19 3:12 4:1 6:1 10:6-15 13:1, etc.) And kept not his testimonies; or, his ordinances (Cheyne).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv56–64 Ver. 56. Yet they tempted and provoked the most…
Ver. 56. Yet they tempted and provoked the most high God. Change of condition had not altered their manners. They left their nomadic habits, but not their tendencies to wander from their God. Though every divine promise had been fulfilled to the letter, and the land flowing with milk and honey was actually their own, yet they tried the Lord again with unbelief, and provoked him with other sins. He is not only high and glorious, but most High, yea, the most High, the only being who deserves to be so highly had in honour; yet, instead of honouring him, Israel grieved him with rebellion.
And kept not his testimonies. They were true to nothing but hereditary treachery; steadfast in nothing but in falsehood. They knew his truth and forgot it, his will and disobeyed it, his grace and perverted it to an occasion for greater transgression. Reader, dost thou need a looking glass? See here is one which suits the present expositor well; does it not also reflect thine image?
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None.
Ver. 56-57. On the deceitfulness of the heart, with respect to the performance of duty. J. Jamieson. I. 326.
On the deceitfulness of the heart, with respect to the omission of duty. J. Jamieson. I. 353.
Ver. 56-57. On the deceitfulness of the heart, with respect to the performance of duty. J. Jamieson. I. 326.
On the deceitfulness of the heart, with respect to the omission of duty. J. Jamieson. I. 353.
None.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On v56 And kept not His testimonies: but turned back, and…
Psa_78:56-57
And kept not His testimonies: but turned back, and dealt unfaithfully their fathers.
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The deceitfulness of the heart as to duty
I. As to the performance of duty, the heart discovers its power of deceit.
1. By diverting a person from those duties that are most spiritual in their nature. It will plead as to self-examination and meditation on the Word, that these duties are of too difficult a nature; that they require too close an attention; that it is very provoking to God to perform them carelessly; and therefore insist for the neglect of them, and for giving a preference to those of a more general nature.
2. By endeavouring to prevent any real communion with God, and to distract the mind by wandering in duty.
3. By inciting to hypocrisy. The people of God are sometimes disposed to appear to Him more fervent in duty than they really are, to make professions of love to Him which they do not presently feel, to express a hatred of sin and desire of His favour, without the immediate sense of either in their hearts.
4. By prompting the possessor to retain sin in his heart, even when he draws near to God.
5. By exciting a person to rely on his own strength.
6. By pleading uprightness of intention as an apology for a multitude of defects.
7. There are many, on the other hand, who please themselves with the form of duty, without any regard to the intention.
8. By stirring up the believer to spiritual pride after enjoying the Divine presence in duty.
9. By dissuading the Christian from duty, when the observation of it is attended with no comfort.
10. By making the person seek comfort from the mere performance of duty.
11. By inspiring one with greater boldness in duty, because of former comfort in the observation of it.
II. With respect to omission.
1. The heart urges the delay of duty, and thus discovers its deceitfulness, by promising a future opportunity.
2. It persuades us to omit duty by calling in the world to its aid. This is a faithful ally to the corrupt heart, always willing to lend its aid in turning us away from God.
3. It presents evil in opposition to present duty. When God presents an opportunity of serving Him, to which the renewed will consents, the deceitfulness of the heart offers a temptation to evil; and by the artfulness or force of the temptation endeavours to divert the believer from the good that he designs.
4. It dissuades from duty, because of insufficiency for performing it aright. The deceitful heart will often contradict itself, rather than fail of its intention, to baffle all the attempts of the believer in the service of his God. If engaged in duty, it persuades him to depend on his own strength. If he be convinced of the folly of this proposal, it will try to hinder him from duty, because of felt inability.
5. It prompts the Christian to resist the present call to duty, for want of a proper temper. By this is meant a right disposition of heart, liveliness of affections, a present feeling of the comforts of religion. A comfortable warmth of affections is most desirable, indeed, in the service of the Lord. But it is not essential to acceptable worship. A duty may be performed in the exercise of faith, while no sensible comfort is attained. But wilfully to omit any one for want of this is to renounce the true foundation of our access to God, which is only through Christ.
6. It dissuades from duty, by representing that an eminent measure of holiness is not necessary to salvation.
7. It inclines to the neglect of duty, lest others should construe it as presumption or hypocrisy. This is a modesty, for which God may be provoked so to chasten His people as to give them just cause of shame, and to cover their faces with deserved confusion.
We shall conclude with the following directions:--
1. Beware of neglecting the season of duty. Gods time is always the fittest for His own service.
2. Do not plead the world as an excuse for the omission of duty. God hath given you abundance of time to yourselves. To everything there is a season, etc. You may easily accomplish all your worldly business, and yet devote that time to God which He requires.
3. Be extremely suspicious of every excuse that your heart offers for the neglect of duty.
4. Quench not the Spirit, when exciting you to duty. This is grieving to the Holy Ghost, by whom you are sealed to the day of redemption.
5. Carry on, in the strength of promised grace, a constant war against the carnality of your hearts, against that opposition which is in them to duty. (J. Jamieson, M. A.)
The unfaithfulness of Gods people
When the bow is unbent, the rift it has may be undiscerned, but go to use it by drawing the arrow to the head and it flies in pieces; thus doth a false heart when put to the trial. As the ape in the fable, dressed like a man, when nuts are thrown before her, cannot then dissemble her nature any longer, but shows herself an ape indeed; a false heart betrays itself before it is aware, when a fair occasion is presented for its lust; whereas sincerity keeps the soul pure in the face of temptation. (W. Gurnall.)
Disobeying the King
To break the kings laws is punishable, but to pull him out of his throne, and set up a scullion in it and give him the honour and obedience of a king, this is another kind of matter, and much more intolerable. The first commandment is not like the rest, which require only obedience to particular laws in a particular action, but it establisheth the very relations of sovereign and subject, and requires a constant acknowledgment of these relations, and make it high treason against the God of heaven in any that should violate that command. Now, this is the sin of every worldling: he hath taken down God from the throne in his soul and set up the flesh and the world in His stead; these he valueth and delighteth in; these have his very heart, while God that made it and redeemed it is set lightly by. (Richard Baxter.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv56, 58, 60, 62, 64 General Information:
General Information:
The writer continues to describe what God did for the people of Israel.
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challenged and defied
These words mean almost the same thing. The writer uses them both to emphasize that the Israelites did not believe that God would either provide for them or punish evil as he had said he would. (See: Doublet)
challenged
They wanted God to prove that he could do what he said he would do before they would believe him. See how you translated this idea in Psalms 78:18.
defied
refused to obey
were unfaithful and acted treacherously
These words mean almost the same thing. The writer uses them both to emphasize that the Israelites did not do for God what they had said they would do. (See: Doublet)
translationWords
Most High
command
faithful
ancestor
bow and arrow
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv56, 60 78:56-64 Israel’s rebellion desecrated the Promised Land. The people…
78:56-64 Israel’s rebellion desecrated the Promised Land. The people built shrines to false gods and worshiped idols (78:58) during the period of the judges (e.g., Judg 2:11; 3:7, 17-18).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.