Psalm 78:65

Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(65) That shouteth . . .—For the boldness of the image which likens God to a giant warrior exhilarated with wine we may range this with the picture in Psalms 60 (See Notes.)

Benson Commentary

Psalm 78:65-66. Then the Lord awaked as one out of sleep, &c. — “While, by his permission, the Philistines were chastising his people for their sins, he held his peace, and seemed unconcerned as one asleep: but when due chastisement had brought the delinquents to themselves, the cries of penitent Israel awakened, as it were, and called forth the zeal of the Lord of hosts, to vindicate his honour, and deliver his servants; and then the vigour of his operations was such, as might be compared to the alacrity and courage of a mighty champion, when, refreshed and inspirited by wine, he attacks his adversaries, and bears all down before him. And he smote his enemies in the hinder parts — With the disease of the emerods, which was both painful and shameful. He put them to a perpetual reproach — He caused them to perpetuate their own reproach, by sending back the ark of God with their golden emerods, the lasting monuments of their shame.

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

Then the Lord awaked as one out of sleep - literally, as one sleeping; that is, as one who is asleep suddenly arouses himself. The Lord seemed to have slept, or to have been inattentive to what was occurring. Suddenly he aroused himself to inflict vengeance on the enemies of his people. Compare Psalm 7:6, note; Psalm 44:23, note.

And like a mighty man - The allusion is probably to a warrior.

That shouteth by reason of wine - The proper idea here is that of singing, or lifting up the voice in exultation and rejoicing; the idea of a man who sings and shouts as he is excited by wine, and as he presses onward to conflict and to victory. It is not uncommon in the Scriptures to compare God, as he goes forth to accomplish his purposes on his enemies, with a warrior. See Exodus 15:3; Psalm 24:8.

Jamieson-Fausset-Brown Bible Commentary

65. (Compare Ps 22:16; Isa 42:13).

Matthew Poole's Commentary

Awaked as one out of sleep; for God, by giving up not only his people, but his ark, to the contempt and insolency of the Philistines, might seem to be asleep, and insensible of his own honour and interest, till by a sudden and unexpected blow he convinced his enemies of the contrary.

Shouteth by reason of wine; whose spirit and courage is revived and inflamed by a liberal draught of generous wine; which comparison is no more injurious to the Divine Majesty than that of a thief’s coming in the night, to which Christ’s second coming is compared, 1 Thessalonians 5:2.

Gill's Exposition of the Entire Bible

Then the Lord awaked as one out of sleep,.... He seemed to be asleep, while he suffered the ark to be taken, and the Israelites to be slain; and he may be said to awake when he exerted his power in smiting the Philistines, and causing their idol to fall before his ark; see Psalm 7:6,

and like a mighty man that shouteth by reason of wine; who having taken a free draught of generous wine, not to excess, goes forth with great courage and cheerfulness to meet his adversary, shouting as he goes, being sure of victory; which must be applied to God with decency, consistent with the glory of his majesty, and the perfections of his nature; and seems designed to express his power and readiness to help his people, and avenge himself on his enemies; see Isaiah 42:13.

Geneva Study Bible

Then the Lord awaked as one out of sleep, and like a mighty man that {q} shouteth by reason of wine.

(q) Because they were drunk in their sins, they judged God's patience to be slumbering, as though he were drunk, therefore he answering their beastly judgment, says, he will awake and take sudden vengeance.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

65. While His people were at the mercy of their enemies He seemed to be asleep. Cp. Psalm 44:23, note.

that shouteth &c.] Cp. Isaiah 42:13-14. “The daring figure of God’s awaking as from sleep, and dashing upon Israel’s foes, who are also His, with a shout like that of a hero stimulated by wine, is more accordant with Eastern fervour than with our colder imagination; but it wonderfully expresses the sudden transition from a period, during which God seemed passive and careless of His people’s wretchedness, to one in which His power flashed forth triumphant for their defence.” (Maclaren). Many modern commentators follow the LXX, Targ., and Jer., in rendering like a giant who has been overcome with wine. This gives a good parallelism to the preceding line, but the verb does not occur elsewhere in this sense, and bold as are the similes of the Psalmists, this would be scarcely seemly.

65–66. At length Jehovah took pity on His people, and delivered them from their adversaries.

Pulpit Commentary

Verse 65. - Then the Lord awaked as one out of sleep (comp. Psalm 7:6; Psalm 35:23; Psalm 73:20). God is said to "awake," when, after a time of inaction, he suddenly exerts his Almighty power, to the discomfiture of his enemies. That God never really slept was the profound conviction of the Israelites generally (see 2 Kings 18:27; Psalm 121:3, 4). And like a mighty man that shouteth by reason of wine (comp. Zechariah 10:7; Isaiah 42:13). Psalm 78:65

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.