Psalms 78:67 · Bible study
Psalms 78:67 Commentary: The Rejection of Ephraim and Choice of Judah
Hebrew · 10 what the commentators say
Meaning in one sentence
God rejected the tribe of Ephraim as the sanctuary moved from Shiloh to Zion. This verse shows divine sovereignty in choosing Judah for the throne.
Research Summary
- Meaning: God rejected Shiloh (in Ephraim) as the place of worship and chose Judah and Mount Zion instead.
- Key words: 'rejected' (H3988), 'tent' (H168), 'chose' (H977), 'tribe' (H7626).
- Main debate: Whether this refers strictly to the transfer of the sanctuary or also prefigures the later rejection of the northern kingdom.
- Theological theme: Divine sovereignty in judgment and election; God's freedom to redirect his purposes in response to sin.
- Best use: Teaching on God's sovereignty, judgment on unfaithfulness, and the transfer of covenant blessings to prepare for David and Christ.
Translation Comparison
BSB Berean Standard Bible 2020
He rejected the tent of Joseph and refused the tribe of Ephraim.
WEB World English Bible 2000
Moreover he rejected the tent of Joseph, and didn’t choose the tribe of Ephraim,
KJV King James Version 1769
Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim:
ASV American Standard Version 1901
Moreover he refused the tent of Joseph, And chose not the tribe of Ephraim,
YLT Young's Literal Translation 1898
And He kicketh against the tent of Joseph, And on the tribe of Ephraim hath not fixed.
Darby Darby Bible 1890
And he rejected the tent of Joseph, and chose not the tribe of Ephraim,
Translations in other languages (9 available)
Y desechó el tabernáculo de José, y no escogió la tribu de Ephraim;
Porém ele rejeitou a tenda de José, e não escolheu a tribo de Efraim.
Cependant il rejeta la tente de Joseph,
Und er verwarf die Hütte Josephs und erwählte nicht den Stamm Ephraim,
Doch Hij verwierp de tent van Jozef, en den stam van Efraim verkoos Hij niet.
Ma ripudiò la tenda di Giuseppe, e non elesse la tribù di Efraim;
Ale choć wzgardził namiotem Józefowym, a pokolenia Efraimowego nie obrał,
並且他棄掉 約瑟 的帳棚，不 揀選 以法蓮 支派，
And he put the tent of Joseph on one side, and took not the tribe of Ephraim;
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 78:67
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse describes God's decisive rejection of Shiloh as the central sanctuary and the transfer of preeminence from Ephraim to Judah. Barnes states that the design 'is to show that there had been a transfer of the preeminence from the tribe of Ephraim to the tribe of Judah, and from Shiloh to Zion.' Gill clarifies that this does not mean God rejected Ephraim as a tribe entirely, but that 'the seat of worship should not be in this tribe any longer.' The Cambridge Bible identifies the 'tent of Joseph' as Shiloh in Ephraim, noting that the ark never returned there after the Philistine capture. Calvin places this within the 'second election' when God chose David from Judah to shepherd Israel. The consensus is clear: God sovereignly moved his dwelling and his chosen leadership from the tribe of Ephraim to Judah, not out of arbitrary caprice but as part of his unfolding redemptive plan.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Sanctuary transfer interpretation: The verse strictly refers to the removal of the ark and tabernacle from Shiloh to Zion, as seen in the historical narrative of 1 Samuel and 2 Samuel. Supported by Barnes, Gill, Cambridge Bible.
- Tribal rejection interpretation: Some commentators also see this as foreshadowing the rejection of the northern ten tribes under Jeroboam, reading Ephraim as representative of the entire north. Ellicott suggests the author is concerned to establish God's purpose in rejecting Ephraim in favor of Judah.
What is clear: God sovereignly moved his place of worship and chosen leadership from Ephraim to Judah, fulfilling the prophecy of Genesis 49:10 and preparing for the Davidic kingship.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Historical referent of 'tent of Joseph' | It refers to the tabernacle at Shiloh in Ephraim | Some see it as strictly geographical; others also see it as symbolic of the northern kingdom's rejection. |
| Nature of God's rejection of Ephraim | God removed the sanctuary from Ephraim and did not choose that tribe for permanent leadership | Whether this implies total rejection of the tribe from salvation history or just a redirection of worship leadership. |
| Role of human sin in God's decision | The rejection was a judgment on Israel's persistent unfaithfulness (Ps 78:56-58) | Whether Ephraim had unique guilt or represented the whole nation's failure. |
| Connection to Davidic covenant | This rejection prepared the way for David from Judah to be king and for Zion to be the sanctuary | Interpretations vary on whether the psalm is Davidic or later; some see it as a post-exilic reflection. |
Historical & Cultural Context
After the conquest of Canaan, the tabernacle was set up at Shiloh in the territory of Ephraim (Joshua 18:1). For centuries it remained the central sanctuary, with the ark of the covenant present. But Israel's repeated unfaithfulness culminated in a humiliating defeat by the Philistines, who captured the ark (1 Samuel 4). When the ark was finally returned, it was not brought back to Shiloh but to Kiriath Jearim (1 Samuel 6:21; 7:1). Shiloh ceased to be the place of worship; God had abandoned that sanctuary. The archaeologist Stanley, cited by the Cambridge Bible, observes that this ended the first great period of Israel's history.
The rejection of Ephraim and the choice of Judah go hand in hand. Jacob's blessing had long ago declared that the scepter would not depart from Judah (Genesis 49:10). Now that prophecy took concrete form. After Saul (from the tribe of Benjamin) failed, God chose David from the tribe of Judah. David brought the ark to Jerusalem, Mount Zion (2 Samuel 6:2, 17). The tent David pitched for the ark replaced the tabernacle at Shiloh.
This verse also carries a warning. Later, the prophet Jeremiah would point to Shiloh's fall as a caution for those who trusted in the temple of Jerusalem (Jeremiah 7:12, 14; 26:6, 9). Just as God rejected Shiloh because of Israel's sin, so he could reject any sanctuary if his people proved unfaithful.
The historical context thus shows that this transfer was not a political accident but a divine judgment on sin and a sovereign redirection of worship. God is not tied to places or tribes; he works through history to fulfill his purposes.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Hebrew text is well established, with minor differences in translation (e.g., 'tent' vs. 'tabernacle') reflecting semantic choices rather than source variation. The YLT's unusual rendering 'kicketh against' captures the force of the Hebrew verb H3988 (ma'as, to reject, despise).
Reception History
Jewish interpreters have consistently understood this as God's judgment on Shiloh, a lesson used by Jeremiah to warn his contemporaries. Christian commentators, from the Geneva Bible (1599) to Calvin, Gill, and Barnes, have emphasized God's sovereign choice of Judah in preparing for David and ultimately Christ. The verse is often cited in discussions of divine election and judgment, and in liturgical use it has served as a reminder that God's presence is not confined to any one place or institution.
Preaching This Verse
Three-point outline
- God judges sin, even among his chosen people. The tent of Joseph was where God's presence had dwelt, but because of Israel's persistent rebellion (Psalm 78:56, 58), God removed his sanctuary from Shiloh. No place is safe from judgment when the people forsake the covenant.
- God's sovereignty directs history. The shift from Ephraim to Judah was not a political coup but a divine choice. As Barnes notes, this was a 'transfer of preeminence' that God himself orchestrated. Human failures do not thwart God's purposes.
- God builds his kingdom through humble beginnings. The choice of Judah and later David (from the sheepfolds) shows that God delights to work through the overlooked. What seems like a rejection is often the redirection of a greater plan.
Five-point outline
- Rejection of the old sanctuary: God refused the tent of Joseph at Shiloh (v. 67).
- Passing over a mighty tribe: Ephraim, though numerous and prominent (Joshua's tribe), was not chosen as the permanent seat of worship.
- Election of a smaller tribe: Judah, from whom the scepter was promised (Genesis 49:10), receives God's favor (v. 68).
- Establishment of a new center: Mount Zion becomes the beloved dwelling, the place where God's sanctuary is built (v. 69).
- Appointment of a faithful shepherd: David, taken from the sheepfolds, is chosen to lead God's people (vv. 70, 72).
Illustration hooks
- A family business passes to a younger child: Just as a parent might entrust the family legacy to a child who will steward it faithfully, God transferred the leadership from Ephraim to Judah. It is not about favoritism but faithfulness.
- A church loses its building but gains new purpose: When a congregation outgrows or loses its historic building, it can be painful. But God sometimes closes doors to open new ones, redirecting his people to a more vital mission.
Questions your congregation is asking
- Does God reject people permanently when they fail? (This verse shows judgment, but also a new beginning in Judah and David.)
- Why would God choose one tribe over another? Does not that seem unfair? (The answer lies in God's sovereign purposes and human responsibility.)
- What does this mean for us today? Are there 'sanctuaries' in our own lives that God might remove?
Leading a Discussion
Discussion questions
- Observation: What does the text say God did with the tent of Joseph and the tribe of Ephraim? What did he choose instead?
- Observation: Read Psalm 78:56, 58. What sins led to God's rejection of the sanctuary at Shiloh?
- Interpretation: Jacob's blessing in Genesis 49:10 promised a ruler from Judah. How does this verse fulfill that promise?
- Interpretation: Why do you think God moved the place of worship from Shiloh to Zion? What does this tell us about God's character?
- Application: Has there been a time when God 'moved' something from your life, a job, a relationship, a ministry, that you thought was secure? How did you respond?
- Application: How can we discern when God is closing one door and opening another?
- Application: This passage reminds us that God's presence is not tied to a location. Where do we find God's presence today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Samuel 6:21 | They sent messengers to the inhabitants of Kiriath Jearim, saying, “The Philistines have brought back Yahweh’s ark. Come down and bring it up to yourselves.” |
| I Samuel 7:1 | The men of Kiriath Jearim came and took Yahweh’s ark, and brought it into Abinadab’s house on the hill, and consecrated Eleazar his son to keep Yahweh’s ark. |
| II Samuel 6:2 | David arose and went with all the people who were with him from Baale Judah, to bring up from there God’s ark, which is called by the Name, even the name of Yahweh of Armies who sits above the cherubim. |
| II Samuel 6:17 | They brought in Yahweh’s ark, and set it in its place in the middle of the tent that David had pitched for it; and David offered burnt offerings and peace offerings before Yahweh. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke offers no standalone explanation for this verse. Instead, he directs readers to his note on an earlier verse for the fuller discussion. The point is made by reference rather than by repeated comment.
Barnes' Notes on the Bible Protestant 1832
Barnes explains that God's rejection of the tabernacle of Joseph refers to the transfer of preeminence from Ephraim to Judah. Joseph is named as the ancestor of Ephraim, the tribe that lost its priority as the place for permanent worship. The choice not to settle worship in Ephraim's territory shows God's shift to the tribe of Judah instead.
Calvin's Commentaries Reformed 1564
Calvin sees this psalm as a deliberate two-sided contrast: God's tender adoption and constant care for His chosen people, and their repeated, treacherous rebellion against such a generous Father. He also highlights a distinct act of renewed grace—God's second election in choosing David to rule, showing God's goodness persisting despite human faithlessness.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator emphasizes that the rejection of Shiloh, the first sanctuary, was a decisive historical turning point. Jeremiah later used its fall as a warning that Jerusalem and the Temple could also be abandoned. This pattern, according to Stanley, marked the end of each major division of Israel's history.
Geneva Bible Notes Reformed 1599
The note stresses that God deliberately passed over the most prominent tribe, Ephraim from Joseph's line, when choosing where His sanctuary would rest. This refusal was not random but pointed to His sovereign choice of Judah instead.
Gill's Exposition of the Bible Baptist 1748
Gill clarifies that God's refusal of Joseph's tabernacle and choice against Ephraim refers specifically to relocating the place of worship. He argues it does not indicate rejection of the tribe itself or refer to later events like the revolt. The point is that the tabernacle and ark would no longer remain in Ephraim's territory.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB observes that Ephraim’s prominence was only permitted by God, not His ultimate choice, much like Saul’s kingship. The real selection always belonged to Judah, in line with the earlier patriarchal promise.
Lange's Commentary Reformed 1857
Lange argues that Psalm 78 does not assume the later divided kingdom; the tension between Ephraim and Judah was older, and Ephraim's failure represents the whole nation's unfaithfulness. He treats the historical narratives as parables with hidden instruction, designed to warn all generations
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry emphasizes that Israel's sin in the wilderness was not ordinary forgetfulness but a deliberate limiting of the Holy One, provoked Him despite witnessing His mighty signs in Egypt. They turned back
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that God refused to let his ark remain any longer at Shiloh, the tabernacle located in the tribal territory of Joseph, or Ephraim. This refusal marks a decisive judgment: God moved his presence away from that place and tribe.