Psalm 78:69

And he built his sanctuary like high palaces, like the earth which he hath established for ever.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(69) He built.—The first clause is vague, but evidently the poet is drawing attention to the grandeur and solidity of the Temple. Perhaps, high as heaven—firm as earth.

Benson Commentary

Psalm 78:69. And he built his sanctuary — The temple of Solomon. David, indeed, erected only a tent for the ark, but a temple was then designed, and preparations were made for building it. Like high palaces — A very stately place, magnificent and glorious. It was built like the palaces of princes, and of the great men of the earth. Nay, it excelled them all in splendour and glory. Like the earth which he hath established for ever — A very stable structure, not to be removed from place to place, as the tabernacle was, but as a fixed mansion for the ark’s perpetual residence, unless the people, by their apostacy, should cause its removal.

Matthew Henry's Concise Commentary

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.

Barnes' Notes on the Bible

And he built his sanctuary - His holy place; that is, his tabernacle. The temple was not then built; and, when reared, it was not on Mount Zion, but on Mount Moriah. The name Zion, however, was often given to the whole city.

Like high palaces - The word palaces is not in the original. The Hebrew means simply high places, like hills or mountains. The meaning is, that his sanctuary was exalted, as if it were placed on a high hill. It was a conspicuous object; it could be seen from afar; it was the most prominent thing in the land. See the notes at Isaiah 2:2.

Like the earth - Permanent and established.

Which he hath established for ever - Margin, as in Hebrew, founded. The earth is often represented as founded or established on a solid basis, and thus becomes an emblem of stability and perpetuity.

Jamieson-Fausset-Brown Bible Commentary

69. Exalted as—

high palaces—or, "mountains," and abiding as—the earth.

Matthew Poole's Commentary

His sanctuary; the temple of Solomon.

High palaces; magnificent and glorious.

Established for ever; not now to be removed from place to place, as the tabernacle was, but as a fixed place for the ark’s perpetual residence, unless the people by their apostasy should cause its removal.

Gill's Exposition of the Entire Bible

And he built his sanctuary like high palaces,.... The temple at Jerusalem, called a sanctuary, or holy place, because separated and dedicated to holy use and service; where the holy God had his residence, and was worshipped, and was a figure of the holy place not made with hands: this is said to be built by the Lord, because the materials provided for it, and which David and his people so willingly offered, were his own; "of his own" they gave him; as well as the pattern after which it was made was had from the Spirit of God; and it was the Lord that put it into the heart of David to set such a work afoot, and encouraged Solomon to begin and finish it, and gave wisdom, health, and strength, to the workmen to accomplish it; and in reference to this are the words in Psalm 127:1, "except the Lord build the house", &c. and this he built not like the "high places", where idolatry was committed; the temple was not built in imitation of them; but like what high and eminent men, like such buildings as: they erect; like stately palaces, so Aben Ezra and Kimchi, built for kings and great personages; and such a building was the temple, the most magnificent in all the world, as built by Solomon, and even as rebuilt by Zerubbabel, and repaired by Herod; see Mark 13:1 or it was built "on high", as the Syriac version, on a high hill, Mount Moriah: the Targum is,

"as the horn of the unicorn;''

and so the Septuagint, Vulgate Latin, and Arabic versions. Jarchi interprets it as the high heavens, of which it was a figure; it was like them for magnificence and glory, and like the earth for stability, as follows:

like the earth, which he hath established for ever; as to the substance of it; though as to the qualities of it, it will be done away, and a new one arise; otherwise it will abide for ever, Ecclesiastes 1:4, this respects the continuance of the temple during the Jewish dispensation, when the Gospel temple, or Gospel church, should take place, which will continue to the end of the world: this is opposed to the frequent moves of the tabernacle and ark before the temple was built, when there was no abiding habitation provided for it.

Geneva Study Bible

And he {s} built his sanctuary like high palaces, like the earth which he hath established for ever.

(s) By building the temple, and establishing the kingdom, he declares that the signs of his favour were among them.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

69. like high palaces] Rather, like the heights of heaven, which along with the earth are emblems of grandeur and stability.

Pulpit Commentary

Verse 69. - And he built his sanctuary like high palaces; rather, like the heights. The "heights of heaven" (Job 11:8; Job 22:12) are probably meant. Like the earth which he hath established forever; i.e. lofty as heaven, stable and firmly fixed as earth. The ultimate fate of the sanctuary is mercifully hidden from the psalmist. Psalm 78:69

Keil and Delitzsch Biblical Commentary on the Old Testament

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. Nevertheless, in the battle with the Philistines between Eben-ezer and Aphek, Jahve gave the Ark, which they had fetched out of Shiloh, into the hands of the foe in order to visit on the high-priesthood of the sons of Ithamar the desecration of His ordinances, and there fell in that battle 30,000 footmen, and among them the two sons of Eli, Hophni and Phinehas, the priests (1 Samuel 4). The fire in Psalm 78:63 is the fire of war, as in Numbers 21:28, and frequently. The incident mentioned in 1 Samuel 6:19 is reasonably (vid., Keil) left out of consideration. By לא הוּלּלוּ (lxx erroneously, οὐκ ἐπένθησαν equals הוללוּ equals הילילוּ) are meant the marriage-songs (cf. Talmudic הלּוּלא, the nuptial tent, and בּית הלוּלים the marriage-house). "Its widows (of the people, in fact, of the slain) weep not" (word for word as in Job 27:15) is meant of the celebration of the customary ceremony of mourning (Genesis 23:2): they survive their husbands (which, with the exception of such a case as that recorded in 1 Samuel 14:19-22, is presupposed), but without being able to show them the last signs of honour, because the terrors of the war (Jeremiah 15:8) prevent them.

With Psalm 78:65 the song takes a new turn. After the punitive judgment has sifted and purified Israel, God receives His people to Himself afresh, but in such a manner that He transfers the precedence of Ephraim to the tribe of Judah. He awakes as it were from a long sleep (Psalm 44:24, cf. Psalm 73:20); for He seemed to sleep whilst Israel had become a servant to the heathen; He aroused Himself, like a hero exulting by reason of wine, i.e., like a hero whose courage is heightened by the strengthening and exhilarating influence of wine (Hengstenberg). התרונן is not the Hithpal. of רוּן in the Arabic signification, which is alien to the Hebrew, to conquer, a meaning which we do not need here, and which is also not adapted to the reflexive form (Hitzig, without any precedent, renders thus: who allows himself to be conquered by wine), but Hithpo. of רנן: to shout most heartily, after the analogy of the reflexives התאונן, התנודד, התרועע. The most recent defeat of the enemy which the poet has before his mind is that of the Philistines. The form of expression in Psalm 78:66 is moulded after 1 Samuel 5:6. God smote the Philistines most literally in posteriora (lxx, Vulgate, and Luther). Nevertheless Psalm 78:66 embraces all the victories under Samuel, Saul, and David, from 1 Samuel 5:1-12 and onwards. Now, when they were able to bring the Ark, which had been brought down to the battle against the Philistines, to a settled resting-place again, God no longer chose Shiloh of Ephraim, but Judah and the mountain of Zion, which He had loved (Psalm 47:5), of Benjamitish-Judaean (Joshua 15:63; Judges 1:8, Judges 1:21) - but according to the promise (Deuteronomy 33:12) and according to the distribution of the country (vid., on Psalm 68:28) Benjamitish - Jerusalem.

(Note: According to B. Menachoth 53b, Jedidiah (Solomon, 2 Samuel 12:25) built the Temple in the province of Jedidiah (of Benjamin, Deuteronomy 33:12).)

There God built His Temple כּמו־רמים. Hitzig proposes instead of this to read כּמרומים; but if נעימים, Psalm 16:6, signifies amaena, then רמים may signify excelsa (cf. Isaiah 45:2 הדוּרים, Jeremiah 17:6 חררים) and be poetically equivalent to מרומים: lasting as the heights of heaven, firm as the earth, which He hath founded for ever. Since the eternal duration of heaven and of the earth is quite consistent with a radical change in the manner of its duration, and that not less in the sense of the Old Testament than of the New (vid., e.g., Isaiah 65:17), so the לעולם applies not to the stone building, but rather to the place where Jahve reveals Himself, and to the promise that He will have such a dwelling-place in Israel, and in fact in Judah. Regarded spiritually, i.e., essentially, apart from the accidental mode of appearing, the Temple upon Zion is as eternal as the kingship upon Zion with which the Psalm closes. The election of David gives its impress to the history of salvation even on into eternity. It is genuinely Asaphic that it is so designedly portrayed how the shepherd of the flock of Jesse (Isai) became the shepherd of the flock of Jahve, who was not to pasture old and young in Israel with the same care and tenderness as the ewe-lambs after which he went (עלות as in Genesis 33:13, and רעה ב, cf. 1 Samuel 16:11; 1 Samuel 17:34, like משׁל בּ and the like). The poet is also able already to glory that he has fulfilled this vocation with a pure heart and with an intelligent mastery. And with this he closes.

From the decease of David lyric and prophecy are retrospectively and prospectively turned towards David.