Psalms 80 commentary

He that dwelleth upon the mercy-seat, is the good Shepherd of his people. But we can neither expect the comfort of his love, nor the protection of his arm, unless we partake of his converting grace. If he is really angry at the prayers of his people, it is because, although they pray, their ends are not right, or there is some secret sin indulged in them, or he will try their patience and perseverance in prayer. When God is displeased with his people, we must expect to see them in tears, and their enemies in triumph. There is no salvation but from God's favour; there is no conversion to God but by his own grace.

The church is represented as a vine and a vineyard. The root of this vine is Christ, the branches are believers. The church is like a vine, needing support, but spreading and fruitful. If a vine do not bring forth fruit, no tree is so worthless. And are not we planted as in a well-cultivated garden, with every means of being fruitful in works of righteousness? But the useless leaves of profession, and the empty boughs of notions and forms, abound far more than real piety. It was wasted and ruined. There was a good reason for this change in God's way toward them. And it is well or ill with us, according as we are under God's smiles or frowns. When we consider the state of the purest part of the visible church, we cannot wonder that it is visited with sharp corrections. They request that God would help the vine. Lord, it is formed by thyself, and for thyself, therefore it may, with humble confidence, be committed to thyself.

The Messiah, the Protector and Saviour of the church, is the Man of God's right hand; he is the Arm of the Lord, for all power is given to him. In him is our strength, by which we are enabled to persevere to the end. The vine, therefore, cannot be ruined, nor can any fruitful branch perish; but the unfruitful will be cut off and cast into the fire. The end of our redemption is, that we should serve Him who hath redeemed us, and not go back to our old sins.

PSALM 80

This is a sorrowful prayer, in which the faithful beseech God that he would be graciously pleased to succor his afflicted Church. To excite him the more readily to grant them relief in their distressing circumstances, they compare these circumstances with the condition of the Church in her beginnings, when the Divine favor was conspicuously manifested towards her.

To the chief musician upon Sosannim Eduth. A Psalm of Asaph.

This psalm is almost similar to the preceding; but, in my apprehension it was composed in behalf of the ten tribes, after that kingdom began to be wasted by various calamities. It is not without reason that mention is expressly made of Joseph, Ephraim, and Manasseh. Some expositors allege, that in this there is an allusion to the situation and order of the camps of the chosen tribes in the wilderness, as described by Moses in Numbers 2:18-21; for Manasseh and Ephraim marched together on one side. This is the opinion of Hammond, who supposes that this psalm “is a complaint of the troubles of God’s Church and people, probably in time of captivity, or by way of prediction of it.” “Why Ephraim, Benjamin, and Manasseh, and no other, are here named,” says he, “must be learned from the order of the Israelites’ march in the wilderness, Numbers 2. For there, next after the ark, the pledge of God’s special presence and assistance, did these three tribes follow: ‘Then the tabernacle of the congregation shall set forward,’ etc., verse 17; ‘On the west side (i.e., next behind it) shall be the standard of the camp of Ephraim,’ verse 18; ‘and his host,’ etc., verse 19. ‘And by him shall be the tribe of Manasseh,’ verse 20; ‘and his host,’ etc., verse 21. ‘Then the tribe of Benjamin, and his host,’ verses 22, 23. Now the returning from the captivity, the desire whereof is the business of this psalm, being a parallel to the delivery from Egypt, God’s ‘leading them back, stirring up himself, and coming to save them,’ is very fitly. begged, and described in a style resembling the former rescue.” Merrick accounts for Ephraim, Benjamin, and Manasseh, being particularly specified, by supposing the psalm to have been written at a time when some enemy was advancing towards these tribes, which were contiguously situated, or was directing his march to Jerusalem, through their territories. “Such an occasion,” he observes, “might make it very proper for the Psalmist to pray that the people of those tribes might particularly be made spectators of the divine interposition. If the psalm was not written on any such occasion, it may be most reasonable to suppose, that Benjamin, Joseph’s only brother by the same mother, and Ephraim and Manasseh his sons, are in the second verse equivalent to Joseph; who, in the preceding verse, represents the whole posterity of Israel.” But it would have been strange to have passed over in silence the tribe of Judah, and also the holy city, and to have brought forward the tribes of Joseph, Manasseh, Ephraim, and Benjamin, had it not been intended to speak especially of the kingdom of Israel. The argument which Calvin here adduces in support of the opinion, that this psalm relates to the ten tribes which constituted the kingdom of Israel, in contradistinction to the kingdom of Judah, is evidently inconclusive. He seems to have forgotten the fact that the tribe of Benjamin, which is expressly specified, did not belong to the kingdom of Israel, but formed a part of the kingdom of Judah, — a fact which is altogether destructive of the argument by which he attempts to prove that the psalm relates exclusively or especially to the kingdom of Israel. The whole of God’s ancient people seem therefore to be intended. It may farther be observed, that the calamities which are referred to are so extensive and general, as to render it in a high degree probable, that the entire body of that people are spoken of. This view is also confirmed, from the introduction of the similitude of a vine transplanted from Egypt. The subject of the psalm may be the same with that of the 79th — the calamitous condition into which the chosen people were brought by the arms of Nebuchadnezzar. If it is objected, that the ten tribes from the time when they were cut off from the house of David had become degenerate, and that the worship of God was corrupted among them, I answer, that there dwelt among them, notwithstanding, many devout worshippers of God, who had not bowed the knee before Baal, nor abandoned themselves to the prevailing superstition, (1 Kings 19:18.) Accordingly, Amos (Amos 6:6) finds fault with the hard-heartedness which existed in the tribe of Judah, because there was none among them who was “grieved for the affliction of Joseph.” It is also well known, that during the time of this defection, some prophets were sent to them to inspire them with the hope of deliverance. Although, then, the vast proportion of them were apostates, yet God did not cease to exercise his care over the seed which remained in the midst of them. And as formerly he had mitigated coming calamities, by promising beforehand his grace; so now, by dictating to the people a form of prayer, he confirms and encourages them in the hope of obtaining his grace, until they found, from actual experience, that they had not been deceived by vain promises. From this, we perceive in what respect this and the preceding psalm differ from each other. If any one considers what I have now stated unsatisfactory, he is at liberty to adopt a different view. But I flatter myself, that whoever carefully weighs all the circumstances, will readily acquiesce in my opinion. I will not insist upon the words Sosannim and Eduth, having already, in Psalm 45th, stated the opinions of interpreters concerning them; nor is this a matter of so great importance as to render it necessary to expend much labor upon it. Besides, those who are most learned in antiquities adduce nothing but probable conjectures.

Psalm 80:1-3

1. Hearken, O Shepherd of Israel! who leadest Joseph like a flock: thou who sittest between the cherubim, shine forth. 2. In the sight of Ephraim, and Benjamin, and Manasseh, stir up The original word for “stir up” is, עוררה, orera, from עור, ur, was excited “This word,” says Dimock, “seems to convey the idea of God’s having been asleep during the Babylonish captivity. See Isaiah 51:9.” thy strength, and come to our deliverance. 3. Turn us again, O God! cause thy face to shine, and we shall be saved.

1 Hearken, O Shepherd of Israel! The prophet, previous to his naming Manasseh and Ephraim, makes mention of Joseph; and why does he speak of Joseph rather than of Judah, but because it was his design to treat separately of the kingdom of Israel, the government of which was in the family and posterity of Joseph? Nor, since God sent special prophets among them, after he had stricken them with his rods, is there any inconsistency when, at the same time, the prayer is added, That God would gather together the remnant to himself. Moreover, that they might not delude themselves by trusting in their spurious worship, the prophet, by applying to God the appellation of Him who sitteth between the Cherubim, calls them back to the pure doctrine of the law. The mercy-seat was a pledge of the presence of God, where he had promised to be near his people to hear their prayers. This divinely instituted form, it was unlawful for men to change at their own pleasure. The Israelites, then, are admonished to return to their original state, if they would expect to find God gracious towards them. Besides, by the title which is here attributed to God, there is expressed his wonderful love towards men in humbling, and, so to speak, lowering himself in order to come down to them, and choose for himself a seat and habitation on the earth, that he might dwell in the midst of them. Properly speaking, God cannot be said to sit; nor is it to be supposed that it is possible for him, whom the heaven of heavens cannot contain, to be shut up in a certain place, (1 Kings 8:27.) But, in accommodation to the infirmity of men, he is represented as placed between the two Cherubim, that the faithful might not imagine him to be far from them; and, consequently, be perplexed with doubt and apprehension in approaching him. At the same time, the remark which I have previously made must be borne in mind, that the Israelites are here furnished with a rule for enabling them to pray in a right manner, that they might be withdrawn from the worship of the god fabricated and set up by themselves at Dan and Bethel, and that, rejecting all superstitions, they might yield themselves to be guided by the true light of faith, and follow the Word of God.

PSALM 80

Psa 80:1-19. Shoshannim--"Lilies" (see on Psa 45:1, title). Eduth--Testimony, referring to the topic as a testimony of God to His people (compare Psa 19:7). This Psalm probably relates to the captivity of the ten tribes, as the former to that of Judah. Its complaint is aggravated by the contrast of former prosperity, and the prayer for relief occurs as a refrain through the Psalm.

1-2. Joseph--for Ephraim (1Ch 7:20-29; Psa 78:67; Re 7:8), for Israel.

Shepherd--(Compare Ge 49:24).

leadest, &c.--(Psa 77:20).

dwellest ... cherubim--(Ex 25:20); the place of God's visible glory, whence He communed with the people (He 9:5).

shine forth--appear (Psa 50:2; 94:1).

3. Turn us--that is, from captivity.

thy face to shine--(Nu 6:25).

4. be angry--(Compare Margin.)

5. bread of tears--still an Eastern figure for affliction.

6. strife--object or cause of (Is 9:11). On last clause compare Psa 79:4; Eze 36:4.

8-11. brought--or, "plucked up," as by roots, to be replanted.

a vine--(Psa 78:47). The figure (Is 16:8) represents the flourishing state of Israel, as predicted (Ge 28:14), and verified (1Ki 4:20-25).

12. hedges--(Is 5:5).

13. The boar--may represent the ravaging Assyrian and

the wild beast--other heathen.

14-15. visit this vine--favorably (Psa 8:4).

16. it--the "vine" or

they--the "people" are suffering from Thy displeasure.

17. thy hand ... upon--that is, strengthen (Ezr 7:6; 8:22).

man of ... hand--may allude to Benjamin (Ge 35:18). The terms in the latter clause correspond with those of Psa 80:15, from "and the branch," &c., literally, and confirm the exposition given above.

18. We need quickening grace (Psa 71:20; 119:25) to persevere in Thy right worship (Ge 4:26; Ro 10:11).

19. (Compare Psa 80:3, "O God"; Psa 80:7, "O God of hosts").

O Shepherd of Israel - The subject continued from the last verse of the preceding Psalm.

Leadest Joseph - Israel and Joseph mean here the whole of the Jewish tribes; all were at this time in captivity; all had been the people of the Lord; all, no doubt, made supplication unto him now that his chastening hand was upon them; and for all the psalmist makes supplication.

That dwellest between the cherubims - It was between the cherubim, over the cover of the ark, called the propitiatory or mercy-seat, that the glory of the Lord, or symbol of the Divine Presence, appeared. It is on this account that the Lord is so often said to dwell between the cherubim. Of these symbolical beings there is a long and painful account, or system of conjectures, in Parkhurst's Hebrew Lexicon, of about twenty quarto pages, under the word כרב carab.

Shine forth - Restore thy worship; and give us such evidences of thy presence now, as our fathers had under the first tabernacle, and afterwards in the temple built by Solomon.

Before Ephraim and Benjamin and Manasseh - It is supposed that these three tribes represent the whole, Benjamin being incorporated with Judah, Manasseh comprehending the country beyond Jordan, and Ephraim all the rest - Dodd.

Turn us again - השיבנו hashibenu, convert or restore us. There are four parts in this Psalm, three of which end with the above words; see the third, seventh, and nineteenth verses; and one with words similar, Psa 80:14.

Thou feedest them with the bread of tears - They have no peace, no comfort, nothing but continual sorrow.

In great measure - שליש shalish, threefold. Some think it was a certain measure used by the Chaldeans, the real capacity of which is not known. others think it signifies abundance or abundantly.

Thou makest us a strife - The neighboring districts have a controversy about us; we are a subject of contention to them. A people so wonderfully preserved, and so wonderfully punished, is a mystery to them. They see in us both the goodness and severity of God. Or, all the neighboring nations join together to malign and execrate us. We are hated by all; derided and cursed by all.

Thou hast brought a vine out of Egypt - This is a most elegant metaphor, and every where well supported. The same similitude is used by Isaiah, Isa 5:1, etc.; by Jeremiah, Jer 2:21; by Ezekiel, Eze 17:5, Eze 17:6; by Hosea, Hos 10:1; by Joel, Joe 1:7; by Moses, Deu 32:32, Deu 32:33; and often by our Lord himself, Mat 20:1, etc.; Mat 21:33, etc.; Mar 12:1, etc. And this was the ordinary figure to represent the Jewish Church. We may remark several analogies here: -

1. This vine was brought out of Egypt that it might be planted in a better and more favorable soil. The Israelites were brought out of their Egyptian bondage that they might be established in the land of Canaan, where they might grow and flourish, and worship the true God.

2. When the husbandman has marked out a proper place for his vineyard, he hews down and roots up all other trees; gathers out the stones, brambles, etc., that might choke the young vines, and prevent them from being fruitful, So God cast out the heathen nations from the land of Canaan, that his pure worship might be established, and that there might not remain there any incitements to idolatry.

Thou preparedst - before it -

3. When the ground is properly cleared, then it is well digged and manured, and the vines are placed in the ground at proper distances, etc. So when God had cast out the heathen, he caused the land to be divided by lot to the different tribes, and then to the several families of which these tribes were composed.

And didst cause it to take deep root -

4. By sheltering, propping up, and loosening the ground about the tender plants, they are caused to take a deep and firm rooting in the ground. Thus did God, by especial manifestations of his kind providence, support and protect the Israelites in Canaan; and by various religious ordinances, and civil institutions, he established them in the land; and, by the ministry of priests and prophets, did every thing necessary to make them morally fruitful.

It filled the land -

5. To multiply vines, the gardener cuts off a shoot from the old tree, leaving a joint or knob both at top and bottom; then plants it in proper soil; the lower knob furnishes the roots, and the upper the shoot, which should be carefully trained as it grows, in order to form another vine. By these means one tree will soon form a complete vineyard, and multiply itself to any given quantity. Thus God so carefully, tenderly, and abundantly blessed the Israelites, that they increased and multiplied; and, in process of time, filled the whole land of Canaan. Vines are propagated, not only by cuttings, but by layers, seed, grafting, and inoculation.

The hills were covered -

6. The vine, carefully cultivated in a suitable soil, may be spread to any extent. In the land of Judea it formed shades under which the people not only sheltered and refreshed themselves in times of sultry heats; but it is said they even ate, drank, and dwelt under the shelter of their vines. See 1Kgs 4:25; Mic 4:4; 1 Maccabees 14:12. God so blessed the Jews, particularly in the days of David and Solomon, that all the neighboring nations were subdued - the Syrians, Idumeans, Philistines, Moabites, and Ammonites.

She sent out her boughs unto the sea and her branches unto the river - The Israelitish empire extended from the River Euphrates on the east to the Mediterranean Sea on the west, and from the same Euphrates on the north of the promised land to its farthest extent on the south; Syria bounding the north, and Arabia and Egypt the south. And this was according to the promises which God had made to the fathers, Exo 23:31; Deu 11:24.

Why hast thou broken down -

7. When a vineyard is planted, it is properly fenced to preserve it from being trodden down, or otherwise injured by beasts, and to protect the fruit from being taken by the unprincipled passenger. So God protected Jerusalem and his temple by his own almighty arm; and none of their enemies could molest them as long as they had that protection. As it was now spoiled, it was a proof that that protection had been withdrawn; therefore the psalmist addresses the Lord with, "Why hast thou broken down her hedges?" Had God continued his protection, Jerusalem would not have been destroyed.

The boar out of the wood - Nebuchadnezzar, king of Babylon, who was a fierce and cruel sovereign. The allusion is plain. The wild hops and buffaloes make sad havoc in the fields of the Hindoos, and in their orchards: to keep them out, men are placed at night on covered stages in the fields.

Return - O God of hosts - Thou hast abandoned us, and therefore our enemies have us in captivity. Come back to us, and we shall again be restored.

Behold, and visit this vine - Consider the state of thy own people, thy own worship, thy own temple. Look down! Let thine eye affect thy heart.

The vineyard which thy right hand hath planted - Thy holy and pure worship which thy Almighty power had established in this city.

And the branch - thou madest strong for thy self - The original ועל בן veal ben, "and upon the Son whom thou hast strengthened for thyself." Many have thought that the Lord Jesus is meant. And so the Chaldee understood it, as it translates the passage thus: ועל מלכא משיחא veal Malca Meshicha, And upon the King Messiah, whom thou hast strengthened for thyself." The Syriac, Vulgate, Septuagint, Ethiopic, and Arabic, have, "the Son of man,' as in the seventeenth verse. Eighteen of Kennicott's and De Rossi's MSS. have בן אדם ben Adam, "Son of man," and as the Versions have all the same reading, it was probably that of the original copies. As Christ seems here to be intended, this is the first place in the Old Testament where the title Son of man is applied to him. The old Psalter understands this of setting Christ at the right hand of God.

The man of thy right hand - The only person who can be said to be at the right hand of God as intercessor, is Jesus the Messiah. Let him become our Deliverer: appoint him for this purpose, and let his strength be manifested In our weakness! By whom are the Jews to be restored, if indeed they ever be restored to their own land, but by Jesus Christ? By Him alone can they find mercy; through Him alone can they ever be reconciled to God.

So wilt not we go back from thee - We shall no more become idolaters: and it is allowed on all hands that the Jews were never guilty of idolatry after their return from the Babylonish captivity.

Quicken us - Make us alive, for we are nearly as good as dead.

We will call upon they name - We will invoke thee. Thou shalt be for ever the object of our adoration, and the center of all our hopes.

Turn as again - Redeem us from this captivity.

O Lord God of hosts - Thou who hast all power in heaven and earth, the innumerable hosts of both worlds being at thy command.

Cause thy face to shine - Let us know that thou art reconciled to us. Let us once more enjoy thy approbation. Smile upon thy poor rebels, weary of their sins, and prostrate at thy feet, imploring mercy.

And we shall be saved - From the power and oppression of the Chaldeans, from the guilt and condemnation of our sins, and from thy wrath and everlasting displeasure. Thus, O God, save Us!

Joseph - The children of Joseph or Israel. The name of Joseph, the most eminent of the patriarchs, is elsewhere put for all the tribes. Cherubim - Which were by the mercy seat above the ark.

Before Ephraim - Here is an allusion to the ancient situation of the tabernacle in the wilderness, where these tribes were placed on the west - side of the tabernacle, in which the ark was, which consequently was before them.

Turn us - To thy self.

Preparedst - Thou didst root out the idolatrous nations. Deep root - Thou gavest them a firm settlement.

The hills - They filled not only the fruitful valleys, but even the barren mountains.

The river - They possessed the whole land, from the mid - land sea to the river Euphrates.

Hedges - Taken away thy protection.

They - Thy people, signified by the vine. So now he passes from the metaphor to the thing designed by it.

Be - To protect and strengthen him. Right - hand - Benjamin signifies the son of the right hand, a dearly beloved son, as Benjamin was to Jacob. Son of man - The people of Israel, who are often spoken of as one person, as God's son and first - born.

Go back - Revolt from thee to idolatry or wickedness. Quicken - Revive and restore us to our tranquility.

1 GIve ear, O shepherd of Israel , thou that leadest Ioseph like a flock, thou that dwellest between the cherubims , shine forth .

Thou who hast undertaken to seed and govern thy people of Israel, as a shepherd doth his flock, now perform thine Office, and rescue thy [illegible: 1+ letters]ock from those grievous Wolves which devour and destroy them.

Or, didst lead formerly, though now▪ thou hast forsaken them.

(i. e.) The Children of Ioseph, or of Israel, as he now said, this Clause being but a repetition of the former in other words. Compare Psal. 77. 15. And the name of Ioseph, the most eminent of the Patriarchs both for his dignity and piety and the right of primogeniture transferred upon him from Reuben, 1 Chron. 5. 1. is elsewhere put for all the ten Tribes, as Ezek. 37. 16, 19. Amos 5. 6, 15. and 6. 6. Zech. 10. 6. And for all the Tribes, as Psal. 81. 5. Obad. v. 18.

Which were the Mercy-seat above the Ark. By which title he prudently and piously minds the ten Tribes of their revolt from God, and of the vanity of their superstitious Addresses to their Calves at Da[illegible: 1+ letters] and Bethel, and of the necessity of their returning to the true worship of God before the Ark at Ierusalem, if they desired or expected any relief from him. And by this title it seems more than probable that this Psalm was not made upon occasion of the Babylonish Captivity, in and after which time there was no Ark nor Cherubims, nor do I remember that David or any Prophets did then apply themselves to God by that Title. See Dan. 9.

Out of the clouds wherein thou seemest to hide thy self. Shew forth thy power and goodness to and for thy poor oppressed people in the face of thine and their Enemies.

2 Before Ephraim, and Benjamin, and Manasseh, stir up thy strength , and come and save us.

(i. e.) Before all the Tribes of Israel; for whom he mentions onely these three Tribes, either 1. Because of their special relation to Ioseph here named, Vers. 1. Ephraim and Manasseh being his Sons, and Benjamin his Brother, both by his Father and Mother: Or 2. Because these were eminent Tribes, Ephraim the Head of the Kingdom of the ten Tribes; Manasseh was planted and powerful on both sides of Iordan; and Benjamin, because the greatest part of Ierusalem and the Temple was in it's lot. Or 3. With respect and allusion to the ancient sci[illegible: 1+ letters]uation of the Tabernacle in the wilderness, where these Tribes were placed on the West-side of the Tabernacle, Numb. 2. 18, &c. in which the Ark was, which consequently was before them. So the sence is, O thou who didst of old go forth before these Tribes, &c. do so again at this time. Or, 4. Because these Tribes had a greater share of the Calamities here designed than others; which might be very true, though it be not expressed in the sacred History, in which we have onely the substance of things, and such circumstances are commonly omitted.

Which seems now to be asleep, or idle and useless.

Marginal references: Heb. [illegible: 1 word] for [illegible: 1 word] [illegible: 1 word].

3 Turn us again, O God, and cause thy face to shine, and we shall be saved.

Either 1. To our former quiet and flourishing estate: Or, 2. To thy self; from whom Ephraim and Manasseh with the rest of the ten Tribes have apostatized. See the like prayer of Elijah for them, 1 Kings 18. 37.

Marginal references: Psal. 4. 6.

4 O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?

Thou art so far from answering our prayers whereby we seek to appease thee, that by thy continuance and increase of our miseries thou seemest to be the more incensed against us by them.

Marginal references: Heb. Wilt tho[illegible: 1+ letters] sink.; Or, in the prayer.

5 Thou feedest them with the bread of tears, and givest them * tears to drink in great measure.

Either with tears instead of bread, which I either want, or cannot eat because my grief hath taken away my appetite: or with tears as frequent and constant as my eating is. See the like Phrase, Psal. 42. 3.

Marginal references: Psal. 102. 9.

6 Thou makest us a strife unto our neighbours , and our enemies laugh among themselves .

(i. e.) The object or matter of their strife or contention: either 1. They strive one with another who shall do us most mischief, or take our spoils to themselves. Or, 2. They are perpetually quarrelling with us, and seeking occasions against us.

Who used and ought to live peaceably and kindly with us.

Insult over us, and take pleasure in our miseries.

Marginal references: Psal. 44. 13.

8 Thou hast brought a vine out of Egypt : thou hast cast out the heathen, and planted it.

To which the Israel or Church of God is oft compared, as Isa. 5. 2. Ier. 2. 21. Ezek. 17. 6. Mat. 21. 33.

He alludes to the custom of transplanting trees for their more advantageous growth.

The Nations of Canaan.

Marginal references: Psal. 44. 2.

9 Thou preparedst room before it, and didst cause it to take deep root , and it filled the land.

Or, didst purge or cleanse the Soil, taking out stones or sticks, or other roots or plants which might hinder its growth or fruitfulness. Thou didst root out those idolatrous and wicked Nations which might either corrupt or destroy them.

Thou gavest them a firm settlement in that Land.

10 The hills were covered with the shadow of it : and the boughs thereof were like the goodly cedars .

They grew so numerous, that they filled not onely the fruitful valleys, but even the barren mountains.

Far differing from ordinary Vines whose Boughs are weak and small, and creep upon the walls or ground.

Marginal references: Heb. the [illegible: 1+ letters] dars of God. Psal. 104. 16.

11 She sent out her boughs unto the sea, and her branches unto the river .

They possessed or subdued the whole Land from the Mid-land Sea to the River Euphrates; which were the bounds allotted to them by God, Gen. 15. 18.

12 Why hast thou then broken down her hedges i, so that all they which pass by the way do pluck her?

Pluck up her grapes and boughs, and strike at her very root.

e Taken away thy protection, which was to them for walls and bulwarks.

Marginal references: Psal. 89. 40. Isa. 5. 5.

13 The boar out of the wood doth waste it, and the wild beast of the field doth devour it.

Where Boars use to lodge, as it is noted by many Authours. By which he understands their fierce and furious enemies.

15 And the vineyard which thy right hand hath planted , and the branch that thou madest strong for thy self .

Or, the root, or stock or plant, as others render it.

Which thou hast planted or fixed with thy might and power; whereof the right hand is both a sign or symbol and an instrument.

Heb. the son (i. e.) either 1: The son of man, as it is more fully expressed, Vers. 17. Or rather, 2. The branch; for as yet he continues the metaphor; which is called the son, to wit, of the root or stock mentioned in the former clause, as the Branches are called Daughters in the Hebrew Text, Gen. 49. 22▪

Either 1. By supporting it with stakes or walls upon which the vine groweth up: Or rather, 2. By causing it to grow in bulk and thickness, and consequently in strength.

For thy own especial delight and service and honour.

Marginal references: Heb. son.

16 It is burnt with fire, it is cut down: they perish at the rebuke of thy countenance .

To wit, thy vineyard or branch.

Thy people of Israel signified by the vine. So now he passeth from the Metaphor to the thing designed by it.

Through the effects of thine anger, without which their enemies could do them no hurt.

17 Let thy hand be upon the man of thy right hand , upon the son of man whom thou madest strong for thy self.

To protect and strengthen him.

Whom thy right hand planted, Vers. 15. whom thou hast loved and respected even as thy right hand, which is very dear to us, Mat. 5. 30. and 18. 8. Comp. Zech. 13. 7. thy Benjamin whom he mentioned, Verse 2. to whose name he seems to allude, which signifies the son of the right hand (i. e.) a dearly beloved son, as Benjamin was to Iacob.

By man and son of man he understands either 1. The Messias, oft called in Scripture the son of man, let him come, and let his Kingdom be established, and so thine Israel shall be saved and delivered out of all its troubles. Or 2. The Royal Family, the House of David, in whose safety and wellfare the happiness of the whole nation was wrapt up. Or rather, 3. The people of Israel who are oft spoken of as one person, as God's son and first-born, Exod. 4. 22. and here as one vine: And seeing all the foregoing complaints have been concerning the calamities of the people of Israel, it seems most reasonable to understand this prayer to be made for them; the rather because the following clause here applyed to the man and son of man, whom thou madest strong for thy self, is used of the root or branch of the vine, Vers. 15.

Marginal references: Psal. 89. 21.

18 So will not we go back from thee : quicken us , and we will call upon thy name.

This glorious favour of thine shall oblige us to love and serve thee, and trust in thee so long as we have a being, and no more to revolt from thee to Idolatry or wickedness, as we have too oft done.

Revive and restore us to our former tranquillity and happiness.

Prayer for Jahve’s Vine

With the words We are Thy people and the flock of Thy pasture, Psa 79:1-13 closes; and Psalms 80 begins with a cry to the Shepherd of Israel. Concerning the inscription of the Psalm: To be practised after the “Lilies, the testimony...,” by Asaph, a Psalm, vid., on Psa 45:1, supra, p. 45f. The lxx renders, εἰς τὸ τέλος (unto the end), ὑπὲρ τῶν ἀλλοιωθησομένων (which is unintelligible and ungrammatical = אל־שׁשּׂנים), μαρτύριον τῷ Ἀσάφ (as the accentuation also unites these words closely by Tarcha), ψαλμός ὑπὲρ τοῦ Ἀσσυρίου (cf. Psa 76:1), perhaps a translation of אל־אשׁור, an inscribed note which took the “boar out of the forest” as an emblem of Assyria. This hint is important. It solves the riddle why Joseph represents all Israel in Psa 80:2, and why the tribes of Joseph in particular are mentioned in Psa 80:3, and why in the midst of these Benjamin, whom like descent from Rachel and chagrin, never entirely overcome, on account of the loss of the kingship drew towards the brother-tribes of Joseph. Moreover the tribe of Benjamin had only partially remained to the house of David since the division of the kingdom,It is true we read that Benjamin stood on the side of Rehoboam with Judah after the division of the kingdom (1Ki 12:21), Judah and Benjamin appear as parts of the kingdom of Judah (2Ch 11:3, 2Ch 11:23; 2Ch 15:8., and frequently); but if, according to 1Ki 11:13, 1Ki 11:32, 1Ki 11:36, only שׁבט אחד remains to the house of David, this is Judah, inasmuch as Benjamin did not remain entirely under the Davidic sceptre, and Simeon is to be left out of account (cf. Genesis, S. 603); the Benjamitish cities of Bethel, Gilgal, and Jericho belonged to the northern kingdom, but, as in the case of Rama (1Ki 15:21.), not without being contested (cf. e.g., 2Ch 13:19); the boundaries were therefore fluctuating, vid., Ewald, Geschichte des Volkes Israel (3rd ed.), S. 439-441. so that this triad is to be regarded as an expansion of the “Joseph” (v. 20. After the northern kingdom had exhausted its resources in endless feuds with Damascene Syria, it succumbed to the world-wide dominion of Assyria in the sixth year of Hezekiah, in consequence of the heavy visitations which are closely associated with the names of the Assyrian kings Pul, Tiglath-pileser, and Shalmaneser. The psalmist, as it seems, prays in a time in which the oppression of Assyria rested heavily upon the kingdom of Ephraim, and Judah saw itself threatened with ruin when this bulwark should have fallen. We must not, however, let it pass without notice that our Psalm has this designation of the nation according to the tribes of Joseph in common with other pre-exilic Psalms of Asaph (Psa 77:16; Psa 78:9; Psa 81:6). It is a characteristic belonging in common to this whole group of Psalms. Was Asaph, the founder of this circle of songs, a native, perhaps, of one of the Levite cities of the province of the tribe of Ephraim or Manasseh?

The Psalm consists of five eight-line strophes, of which the first, second, and fifth close with the refrain, “Elohim, restore us, let Thy countenance shine forth, then shall we be helped!” This prayer grows in earnestness. The refrain begins the first time with Elohim, the second time with Elohim Tsebaôth, and the third time with a threefold Jahve Elohim Tsebaôth, with which the second strophe (Psa 80:5) also opens.

Psa 80:2-3 The first strophe contains nothing but petition. First of all the nation is called Israel as springing from Jacob; then, as in Psa 81:6, Joseph, which, where it is distinct from Jacob or Judah, is the name of the kingdom of the ten tribes (vid., Caspari on Oba 1:18), or at least of the northern tribes (Psa 77:16; Psa 78:67.). Psa 80:3 shows that it is also these that are pre-eminently intended here. The fact that in the blessing of Joseph, Jacob calls God a Shepherd (רעה), Gen 48:15; Gen 49:24, perhaps has somewhat to do with the choice of the first two names. In the third, the sitting enthroned in the sanctuary here below and in the heaven above blend together; for the Old Testament is conscious of a mutual relationship between the earthly and the heavenly temple (היכל) until the one merges entirely in the other. The cherûbim, which God enthrones, i.e., upon which He sits enthroned, are the bearers of the chariot (מרכבה) of the Ruler of the world (vid., Psa 18:11). With הופיעה (from יפע, Arab. yf‛ , eminere , emicare, as in the Asaph Psa 50:2) the poet prays that He would appear in His splendour of light, i.e., in His fiery bright, judging, and rescuing doxa, whether as directly visible, or even as only recognisable by its operation. Both the comparison, “after the manner of a flock” and the verb נהג are Asaphic, Psa 78:52, cf. Psa 26:1-12. Just so also the names given to the nation. The designation of Israel after the tribes of Ephraim and Manasseh attaches itself to the name Joseph; and the two take the brother after the flesh into their midst, of whom the beloved Rachel was the mother as well as of Joseph, the father of Ephraim and Manasseh. In Num. 2 also, these three are not separated, but have their camp on the west side of the Tabernacle. May God again put into activity - which is the meaning of עורר (excitare) in distinction from חעיר (expergefacere) - His גבורה, the need for the energetic intervention of which now makes itself felt, before these three tribes, i.e., by becoming their victorious leader. לכה is a summoning imperative.Not a pronoun: to Thee it belongs to be for salvation for us, as the Talmud, Midrash, and Masora (vid., Norzi) take it; wherefore in J. Succa 54 c it is straightway written לך. Such a לכה = לך is called in the language of the Masora, and even in the Midrash (Exod. Rabba, fol. 121), לכה ודאית (vid., Buxtorf, Tiberias, p. 245).

Concerning ישׁעתה vid., on Psa 3:3; the construction with Lamed says as little against the accusative adverbial rendering of the ah set forth there as does the Beth of בּחרשׁה (in the wood) in 1Sa 23:15, vid., Böttcher’s Neue Aehrenlese, Nos. 221, 384, 449. It is not a bringing back out of the Exile that is prayed for by השׁתבנוּ, for, according to the whole impression conveyed by the Psalm, the people are still on the soil of their fatherland; but in their present feebleness they are no longer like themselves, they stand in need of divine intervention in order again to attain a condition that is in harmony with the promises, in order to become themselves again. May God then cause His long hidden countenance to brighten and shine upon them, then shall they be helped as they desire (ונוּשׁעה).

Psa 80:4-7

In the second strophe there issues forth bitter complaint concerning the form of wrath which the present assumes, and, thus confirmed, the petition rises anew. The transferring of the smoking (עשׁן) of God’s nostrils = the hard breathing of anger (Psa 74:1, Deu 29:19), to God Himself is bold, but in keeping with the spirit of the Biblical view of the wrath of God (vid., on Psa 18:9), so that there is no need to avoid the expression by calling in the aid of the Syriac word עשׁן, to be strong, powerful (why art Thou hard, why dost Thou harden Thyself...). The perfect after עד־מתי has the sense of a present with a retrospective glance, as in Exo 10:3, cf. עד־אנה, to be understood after the analogy of חרה בּ (to kindle = to be angry against any one), for the prayer of the people is not an object of wrath, but only not a means of turning it aside. While the prayer is being presented, God veils Himself in the smoke of wrath, through which it is not able to penetrate. The lxx translators have read בתפלת עבדיך, for they render ἐπὶ τὴν προσευχήν τῶν δούλων σου (for which the common reading is τοῦ δούλου σου). Bread of tears is, according to Psa 42:4, bread consisting of tears; tears, running down in streams upon the lips of the praying and fasting one, are his meat and his drink. השׁקה with an accusative signifies to give something to drink, and followed by Beth, to give to drink by means of something, but it is not to be translated: potitandum das eis cum lacrymis trientem (De Dieu, von Ortenberg, and Hitzig). שׁלישׁ (Talmudic, a third part) is the accusative of more precise definition (Vatablus, Gesenius, Olshausen, and Hupfeld): by thirds (lxx ἐν μέτρῳ, Symmachus μέτρῳ); for a third of an ephah is certainly a very small measure for the dust of the earth (Isa 40:12), but a large one for tears. The neighbours are the neighbouring nations, to whom Israel is become מדון, an object, a butt of contention. In למו is expressed the pleasure which the mocking gives them.

Psa 80:8-19

The complaint now assumes a detailing character in this strophe, inasmuch as it contrasts the former days with the present; and the ever more and more importunate prayer moulds itself in accordance therewith. The retrospective description begins, as is rarely the case, with the second modus, inasmuch as “the speaker thinks more of the bare nature of the act than of the time” (Ew. §136, b). As in the blessing of Jacob (Gen 49:22) Joseph is compared to the layer (בּן) of a fruitful growth (פּרת), whose shoots (בּנות) climb over the wall: so here Israel is compared to a vine (Gen 49:22; גּפן פּריּח, Psa 128:3), which has become great in Egypt and been transplanted thence into the Land of Promise. הסּיע, lxx μεταίρειν, as in Job 19:10, perhaps with an allusion to the מסעים of the people journeying to Canaan (Psa 78:52).Exod. Rabba, ch. 44, with reference to this passage, says: “When husbandmen seek to improve a vine, what do they do? They root (עוקרין) it out of its place and plant (שׁותלין) it in another.” And Levit. Rabba, ch. 36, says: “As one does not plant a vine in a place where there are great, rough stones, but examines the ground and then plants it, so didst Thou drive out peoples and didst plant it,” etc.

Here God made His vine a way and a place (פּנּהּ, to clear, from פּנה, to turn, turn aside, Arabic fanija, to disappear, pass away; root פן, to urge forward), and after He had secured to it a free soil and unchecked possibility of extension, it (the vine) rooted its roots, i.e., struck them ever deeper and wider, and filled the earth round about (cf. the antitype in the final days, Isa 27:6). The Israelitish kingdom of God extended itself on every side in accordance with the promise. תּשׁלּח (cf. Eze 17:6, and vegetable שׁלח, a shoot) also has the vine as its subject, like תּשׁרשׁ. Psa 80:11-12 state this in a continued allegory, by the “mountains” pointing to the southern boundary, by the “cedars” to the northern, by the “sea” to the western, and by the “river” (Euphrates) to the eastern boundary of the country (vid., Deu 11:24 and other passages). צלּהּ and ענפיה are accusatives of the so-called more remote object (Ges. §143, 1). קציר is a cutting = a branch; יונקת, a (vegetable) sucker = a young, tender shoot; ארזי־אל, the cedars of Lebanon as being living monuments of the creative might of God. The allegory exceeds the measure of the reality of nature, inasmuch as this is obliged to be extended according to the reality of that which is typified and historical. But how unlike to the former times is the present! The poet asks “wherefore?” for the present state of things is a riddle to him. The surroundings of the vine are torn down; all who come in contact with it pluck it (ארה, to pick off, pluck off, Talmudic of the gathering of figs); the boar out of the wood (מיער with עין תלויה, Ajin)According to Kiddushin, 30 a, because this Ajin is the middle letter of the Psalter as the Waw of גחון, Lev 11:42, is the middle letter of the Tôra. One would hardly like to be at the pains of proving the correctness of this statement; nevertheless in the seventeenth century there lived one Laymarius, a clergyman, who was not afraid of this trouble, and found the calculations of the Masora (e.g., that אדני ה occurs 222 times) in part inaccurate; vid., Monatliche Unterredungen, 1691, S. 467, and besides, Geiger, Urschrift und Uebersetzungen der Bibel, S. 258f.) cuts it off (כּרסם, formed out of כּסם = גּזםSaadia appropriately renders it Arab. yqrḍhâ, by referring, as does Dunash also, to the Talmudic קרסם, which occurs of ants, like Arab. qrḍ, of rodents. So Peah ii. §7, Menachoth 71 b, on which Rashi observes, “the locust (חגב) is accustomed to eat from above, the ant tears off the corn-stalk from below.” Elsewhere קירסם denotes the breaking off of dry branches from the tree, as זרד the removal of green branches.) viz., with its tusks; and that which moves about the fields (vid., concerning זיז, Psa 50:11), i.e., the untractable, lively wild beast, devours it. Without doubt the poet associates a distinct nation with the wild boar in his mind; for animals are also in other instances the emblems of nations, as e.g., the leviathan, the water-serpent, the behemoth (Isa 30:6), and flies (Isa 7:18) are emblems of Egypt. The Midrash interprets it of Seîr-Edom, and זיז שׂדי, according to Gen 16:12, of the nomadic Arabs.

In Psa 80:15 the prayer begins for the third time with threefold urgency, supplicating for the vine renewed divine providence, and a renewal of the care of divine grace. We have divided the verse differently from the accentuation, since שׁוּב־נא הבּט is to be understood according to Ges. §142. The junction by means of ו is at once opposed to the supposition that וכּנּה in Psa 80:16 signifies a slip or plant, plantam (Targum, Syriac, Aben-Ezra, Kimchi, and others), and that consequently the whole of Psa 80:16 is governed by וּפקד. Nor can it mean its (the vine’s) stand or base, כּן (Böttcher), since one does not plant a “stand.” The lxx renders וכנה: καὶ κατάρτισαι, which is imper. aor. 1. med., therefore in the sense of כּוננה.Perhaps the Caph majusculum is the result of an erasure that required to be made, vid., Geiger, Urschrift, S. 295. Accordingly the Ajin suspensum might also be the result of a later inserted correction, for there is a Phoenician inscription that has יר (wood, forest); vid., Levy, Phönizisches Wörterbuch, S. 22.

But the alternation of על (cf. Pro 2:11, and Arab. jn ‛lâ, to cover over) with the accusative of the object makes it more natural to derive כנה, not from כּנן = כּוּן, but from כּנן Arab. kanna = גּנן, to cover, conceal, protect (whence Arab. kinn, a covering, shelter, hiding-place): and protect him whom...or: protect what Thy right hand has planted. The pointing certainly seems to take כנה as the feminine of כּן (lxx, Dan 11:7, φυτόν); for an imperat. paragog. Kal of the form כּנּה does not occur elsewhere, although it might have been regarded by the punctuists as possible from the form גּל, volve, Psa 119:22. If it is regarded as impossible, then one might read כנּה. At any rate the word is imperative, as the following אשׁר, eum quem, also shows, instead of which, if כנה were a substantive, one would expect to find a relative clause without אשׁר, as in Psa 80:16. Moreover Psa 80:16 requires this, since פּקד על can only be used of visiting with punishment. And who then would the slip (branch) and the son of man be in distinction from the vine? If we take בנה as imperative, then, as one might expect, the vine and the son of man are both the people of God. The Targum renders Psa 80:16 thus: “and upon the King Messiah, whom Thou hast established for Thyself,” after Psa 2:1-12 and Dan 7:13; but, as in the latter passage, it is not the Christ Himself, but the nation out of which He is to proceed, that is meant. אמּץ has the sense of firm appropriation, as in Isa 44:14, inasmuch as the notion of making fast passes over into that of laying firm hold of, of seizure. Rosenmüller well renders it: quem adoptatum tot nexibus tibi adstrinxisti.

The figure of the vine, which rules all the language here, is also still continued in Psa 80:17; for the partt. fem. refer to גּפן ot refer, - the verb, however, may take the plural form, because those of Israel are this “vine,” which combusta igne, succisa (as in Isa 33:12; Aramaic, be cut off, tear off, in Psa 80:13 the Targum word for ארה; Arabic, ksḥ, to clear away, peel off), is just perishing, or hangs in danger of destruction (יאבדוּ) before the threatening of the wrathful countenance of God. The absence of anything to denote the subject, and the form of expression, which still keeps within the circle of the figure of the vine, forbid us to understand this Psa 80:17 of the extirpation of the foes. According to the sense תּהי־ידך עלThe תהי has Gaja, like שׂאו־זמרה (Psa 81:3), בני־נכר (Psa 144:7), and the like. This Gaja beside the Shebâ (instead of beside the following vowel) belongs to the peculiarities of the metrical books, which in general, on account of their more melodious mode of delivery, have many such a Gaja beside Shebâ, which does not occur in the prose books. Thus, e.g., יהוה and אלהים always have Gaja beside the Shebâ when they have Rebia magnum without a conjunctive, probably because Rebia and Dechî had such a fulness of tone that a first stroke fell even upon the Shebâ-letters. coincides with the supplicatory כנה על. It is Israel that is called בּן in Psa 80:16, as being the son whom Jahve has called into being in Egypt, and then called out of Egypt to Himself and solemnly declared to be His son on Sinai (Exo 4:22; Hos 11:1), and who is now, with a play upon the name of Benjamin in Psa 80:3 (cf. Psa 80:16), called אישׁ ימינך, as being the people which Jahve has preferred before others, and has placed at His right handPinsker punctuates thus: Let Thy hand be upon the man, Thy right hand upon the son of man, whom, etc.; but the impression that ימינך and אמצתה לך coincide is so strong, that no one of the old interpreters (from the lxx and Targum onwards) has been able to free himself from it. for the carrying out of His work of salvation; who is called, however, at the same time בּן־אדם, because belonging to a humanity that is feeble in itself, and thoroughly conditioned and dependent. It is not the more precise designation of the “son of man” that is carried forward by ולא־נסוג, “and who has not drawn back from Thee” (Hupfeld, Hitzig, and others), but it is, as the same relation which is repeated in Psa 80:19 shows, the apodosis of the preceding petition: then shall we never depart from Thee; נסוג being not a participle, as in Psa 44:19, but a plene written voluntative: recedamus, vowing new obedience as thanksgiving of the divine preservation. To the prayer in Psa 80:18 corresponds, then, the prayer תּחיּנוּ, which is expressed as future (which can rarely be avoided, Ew. §229), with a vow of thanksgiving likewise following: then will we call with Thy name, i.e., make it the medium and matter of solemn proclamation. In v. 20 the refrain of this Psalm, which is laid out as a trilogy, is repeated for the third time. The name of God is here threefold.

Mournful Complaints.

1 Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth. 2 Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us. 3 Turn us again, O God, and cause thy face to shine; and we shall be saved. 4 O Lord God of hosts, how long wilt thou be angry against the prayer of thy people? 5 Thou feedest them with the bread of tears; and givest them tears to drink in great measure. 6 Thou makest us a strife unto our neighbours: and our enemies laugh among themselves. 7 Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.

The psalmist here, in the name of the church, applies to God by prayer, with reference to the present afflicted state of Israel.

I. He entreats God's favour for them (v. 1, 2); that is all in all to the sanctuary when it is desolate, and is to be sought in the first place. Observe, 1. How he eyes God in his address as the Shepherd of Israel, whom he had called the sheep of his pasture (Ps. lxxix. 13), under whose guidance and care Israel was, as the sheep are under the care and conduct of the shepherd. Christ is the great and good Shepherd, to whom we may in faith commit the custody of his sheep that were given to him. He leads Joseph like a flock, to the best pastures, and out of the way of danger; if Joseph follow him not as obsequiously as the sheep do the shepherd, it is his own fault. He dwells between the cherubim, where he is ready to receive petitions and to give directions. The mercy-seat was between the cherubim; and it is very comfortable in prayer to look up to God as sitting on a throne of grace, and that it is so to us is owning to the great propitiation, for the mercy-seat was the propitiatory. 2. What he expects and desires from God, that he would give ear to the cry of their miseries and of their prayers, that he would shine forth both in his own glory and in favour and kindness to his people, that he would show himself and smile on them, that he would sir up his strength, that he would excite it and exert it. It had seemed to slumber: "Lord, awaken it." His cause met with great opposition and the enemies threatened to overpower it: "Lord, put forth thy strength so much the more, and come for salvation to us; be to thy people a powerful help and a present help; Lord, do this before Ephraim, Benjamin, and Manasseh," that is, "In the sight of all the tribes of Israel; let them see it to their satisfaction." Perhaps these three tribes are named because they were the tribes which formed that squadron of the camp of Israel that in their march through the wilderness followed next after the tabernacle; so that before them the ark of God's strength rose to scatter their enemies.

II. He complains of God's displeasure against them. God was angry, and he dreads that more than any thing, v. 4. 1. It was great anger. He apprehended that God was angry against the prayer of his people, not only that he was angry notwithstanding their prayers, by which they hoped to turn away his wrath from them, but that he was angry with their prayers, though they were his own people that prayed. That God should be angry at the sins of his people and at the prayers of his enemies is not strange; but that he should be angry at the prayers of his people is strange indeed. He not only delayed to answer them (that he often does in love), but he was displeased at them. If he be really angry at the prayers of his people, we may be sure it is because they ask amiss, Jam. iv. 3. They pray, but they do not wrestle in prayer; their ends are not right, or there is some secret sin harboured and indulged in them; they do not lift up pure hands, or they lift them up with wrath and doubting. But perhaps it is only in their own apprehension; he seems angry with their prayers when really he is not; for thus he will try their patience and perseverance in prayer, as Christ tried the woman of Canaan when he said, It is not meet to take the children's bread and cast it to dogs. 2. It was anger that had continued a great while: "How long wilt thou be angry? We have still continued praying and yet are still under thy frowns." Now the tokens of God's displeasure which they had been long under were both their sorrow and shame. (1.) Their sorrow (v. 5): Thou feedest them with the bread of tears; they eat their meat from day to day in tears; this is the vinegar in which they dipped their morsel, Ps. xlii. 3. They had tears given them to drink, not now and then a taste of that bitter cup, but in great measure. Note, There are many that spend their time in sorrow who yet shall spend their eternity in joy. (2.) It was their shame, v. 6. God, by frowning upon them, made them a strife unto their neighbours; each strove which should expose them most, and such a cheap and easy prey were they made to them that all the strife was who should have the stripping and plundering of them. Their enemies laughed among themselves to see the frights they were in, the straits they were reduced to, and the disappointments they met with. When God is displeased with his people we must expect to see them in tears and their enemies in triumph.

III. He prays earnestly for converting grace in order to their acceptance with God, and their salvation: Turn us again, O God! v. 3. Turn us again, O God of hosts! (v. 7) and then cause thy face to shine and we shall be saved. It is the burden of the song, for we have it again, v. 19. They are conscious to themselves that they have gone astray from God and their duty, and have turned aside into sinful ways, and that it was this that provoked God to hide his face from them and to give them up into the hand of their enemies; and therefore they desire to begin their work at the right end: "Lord, turn us to thee in a way of repentance and reformation, and then, no doubt, thou wilt return to us in a way of mercy and deliverance." Observe, 1. No salvation but from God's favour: "Cause thy face to shine, let us have thy love and the light of thy countenance, and then we shall be saved." 2. No obtaining favour with God unless we be converted to him. We must turn again to God from the world and the flesh, and then he will cause his face to shine upon us. 3. No conversion to God but by his own grace; we must frame our doings to turn to him (Hos. v. 4) and then pray earnestly for his grace, Turn thou me, and I shall be turned, pleading that gracious promise (Prov. i. 23), Burn you at my reproof; behold, I will pour out my Spirit unto you. The prayer here is for a national conversion; in this method we must pray for national mercies, that what is amiss may be amended, and then our grievances would be soon redressed. National holiness would secure national happiness.

The Desolated Vine.

8 Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. 9 Thou preparedst room before it, and didst cause it to take deep root, and it filled the land. 10 The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars. 11 She sent out her boughs unto the sea, and her branches unto the river. 12 Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her? 13 The boar out of the wood doth waste it, and the wild beast of the field doth devour it. 14 Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine; 15 And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself. 16 It is burned with fire, it is cut down: they perish at the rebuke of thy countenance. 17 Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself. 18 So will not we go back from thee: quicken us, and we will call upon thy name. 19 Turn us again, O Lord God of hosts, cause thy face to shine; and we shall be saved.

The psalmist is here presenting his suit for the Israel of God, and pressing it home at the throne of grace, pleading with God for mercy and grace for them. The church is here represented as a vine (v. 8, 14) and a vineyard, v. 15. The root of this vine is Christ, Rom. xi. 18. The branches are believers, John xv. 5. The church is like a vine, weak and needing support, unsightly and having an unpromising outside, but spreading and fruitful, and its fruit most excellent. The church is a choice and noble vine; we have reason to acknowledge the goodness of God that he has planted such a vine in the wilderness of this world, and preserved it to this day. Now observe here,

I. How the vine of the Old-Testament church was planted at first. It was brought out of Egypt with a high hand; the heathen were cast out of Canaan to make room for it, seven nations to make room for that one. Thou didst sweep before it (so some read v. 9), to make clear work; the nations were swept away as dirt with the besom of destruction. God, having made room for it, and planted it, cause it to take deep root by a happy establishment of their government both in church and state, which was so firm that, though their neighbours about them often attempted it, they could not prevail to pluck it up.

II. How it spread and flourished. 1. The land of Canaan itself was fully peopled. At first they were not so numerous as to replenish it, Exod. xxiii. 29. But in Solomon's time Judah and Israel were many as the sand of the sea; the land was filled with them, and yet such a fruitful land that it was not over-stocked, v. 10. The hills of Canaan were covered with their shadow, and the branches, though they extended themselves far, like those of the vine, yet were not weak like them, but as strong as those of the goodly cedars. Israel not only had abundance of men, but those mighty men of valour. 2. They extended their conquests and dominion to the neighbouring countries (v. 11): She sent out her boughs to the sea, the great sea westward, and her branches to the river, to the river of Egypt southward, the river of Damascus northward, or rather the river Euphrates eastward, Gen. xv. 18. Nebuchadnezzar's greatness is represented by a flourishing tree, Dan. iv. 20, 21. But it is observable here concerning this vine that it is praised for its shadow, its boughs, and its branches, but not a word of its fruit, for Israel was an empty vine, Hos. x. 1. God came looking for grapes, but, behold, wild grapes, Isa. v. 2. And, if a vine do not bring forth fruit, no tree so useless, so worthless, Ezek. xv. 2, 6.

III. How it was wasted and ruined: "Lord, thou hast done great things for this vine, and why shall it be all undone again? If it were a plant not of God's planting, it were not strange to see it rooted up; but will God desert and abandon that which he himself gave being to?" v. 12. Why hast thou then broken down her hedges? There was a good reason for this change in God's way towards them. This noble vine had become the degenerate plant of a strange vine (Jer. ii. 21), to the reproach of its great owner, and then no marvel if he took away its hedge (Isa. v. 5); yet God's former favours to this vine are urged as pleas in prayer to God, and improved as encouragements to faith, that, notwithstanding all this, God would not wholly cast them off. Observe, 1. The malice and enmity of the Gentile nations against Israel. As soon as ever God broke down their hedges and left them exposed troops of enemies presently broke in upon them, that waited for an opportunity to destroy them. Those that passed by the way plucked at them; the board out of the wood and the wild beast of the field were ready to ravage it, v. 13. But, 2. See also the restraint which these cruel enemies were under; for till God had broken down their hedges they could not pluck a leaf of this vine. The devil could not hurt Job so long as God continued the hedge round about him, Job i. 10. See how much it is the interest of any people to keep themselves in the favour of God and then they need not fear any wild beast of the field, Job v. 23. If we provoke God to withdraw, our defence has departed from us, and we are undone. The deplorable state of Israel is described (v. 16): It is burnt with fire; it is cut down; the people are treated like thorns and briers, that are nigh unto cursing and whose end is to be burned, and no longer like vines that are protected and cherished. They perish not through the rage of the wild beast and the boar, but at the rebuke of thy countenance; that was it which they dreaded and to which they attributed all their calamities. It is well or ill with us according as we are under God's smiles or frowns.

IV. What their requests were to God hereupon. 1. That God would help the vine (v. 14, 15), that he would graciously take cognizance of its case and do for it as he thought fit: "Return, we beseech thee, O Lord of hosts! for thou hast seemed to go away from us. Look down from heaven, to which thou hast retired,—from heaven, that place of prospect, whence thou seest all the wrongs that are done us, that place of power, whence thou canst send effectual relief,—from heaven, where thou hast prepared thy throne of judgment, to which we appeal, and where thou hast prepared a better country for those that are Israelites indeed,—thence give a gracious look, thence make a gracious visit, to this vine. Take our woeful condition into thy compassionate consideration, and for the particular fruits of thy pity we refer ourselves to thee. Only behold the vineyard, or rather the root, which thy right hand hath planted, and which therefore we hope thy right hand will protect, that branch which thou madest strong for thyself, to show forth thy praise (Isa. xliii. 21), that with the fruit of it thou mightest be honoured. Lord, it is formed by thyself and for thyself, and therefore it may with a humble confidence be committed to thyself and to thy own care." As for God, his work is perfect. What we read the branch in the Hebrew is the son (Ben), whom in thy counsel thou hast made strong for thyself. That branch was to come out of the stock of Israel (my servant the branch, Zech. iii. 8), and therefore, till he should come, Israel in general, and the house of David in particular, must be preserved, and upheld, and kept in being. He is the true vine, John xv. 1; Isa. xi. 1. Destroy it not for that blessing is in it, Isa. lxv. 8. 2. That he would help the vine-dresser (v. 17, 18): "Let thy hand be upon the man of thy right hand," that king (whoever it was) of the house of David that was now to go in and out before them; "let thy hand be upon him, not only to protect and cover him, but to own him, and strengthen him, and give him success." We have this phrase, Ezra vii. 28, And I was strengthened as the hand of the Lord my God was upon me. Their king is called the man of God's right hand as he was the representative of their state, which was dear to God, as his Benjamin, the son of his right hand, as he was president in their affairs and an instrument in God's right hand of much good to them, defending them from themselves and from their enemies and directing them in the right way, and as he was under-shepherd under him who was the great shepherd of Israel. Princes, who have power, must remember that they are sons of men, of Adam (so the word is), that, if they are strong, it is God that has made them strong, and he has made them so for himself, for they are his ministers to serve the interests of his kingdom among men, and, if they do this in sincerity, his hand shall be upon them; and we should pray in faith that it may be so, adding this promise, that, if God will adhere to our governors, we will adhere to him: So will not we go back from thee; we will never desert a cause which we see that God espouses and is the patron of. Let God be our leader and we will follow him. Adding also this prayer, "Quicken us, put life into us, revive our dying interests, revive our drooping spirits, and then we will call upon thy name. We will continue to do so upon all occasions, having found it not in vain to do so." We cannot call upon God's name in a right manner unless he quicken us; but it is he that puts life into our souls, that puts liveliness into our prayers. But many interpreters, both Jewish and Christian, apply this to the Messiah, the Son of David, the protector and Saviour of the church and the keeper of the vineyard. (1.) He is the man of God's right hand, to whom he has sworn by his right hand (so the Chaldee), whom he has exalted to his right hand, and who is indeed his right hand, the arm of the Lord, for all power is given to him. (2.) He is that son of man whom he made strong for himself, for the glorifying of his name and the advancing of the interests of his kingdom among men. (3.) God's hand is upon him throughout his whole undertaking, to bear him out and carry him on, to protect and animate him, that the good pleasure of the Lord might prosper in his hand. (4.) The stability and constancy of believers are entirely owing to the grace and strength which are laid up for us in Jesus Christ, Ps. lxviii. 28. In him is our strength found, by which we are enabled to persevere to the end. Let thy hand be upon him; on him let our help be laid who is mighty; let him be made able to save to the uttermost and that will be our security; so will not we go back from thee.

Lastly, The psalm concludes with the same petition that had been put up twice before, and yet it is no vain repetition (v. 19): Turn us again. The title given to God rises, v. 3, O God! v. 7, O God of hosts! v. 19, O Lord (Jehovah) God of hosts! When we come to God for his grace, his good-will towards us and his good work in us, we should pray earnestly, continue instant in prayer, and pray more earnestly.

PSAL. LXXX.

To the master of the musicke on Shoshannim, Eduth, a Psalme of Asaph.

O Thou that fe[illegible: 1 letter]dest Israel, give eare; thou that leadest Ioseph as a flocke, thou that sittest on the Cherubims, shine bright. Before Ephraim, and Benjamin, and Manasseh, stirre up thy strength, and come for salvation to us. O God, returne us, and cause thy face to shine, and wee shall be saved.

Iehovah God of hosts, how long wilt thou smoake against the prayer of thy people? Thou makest them eat the bread of teares, and makest them drinke of teares a great measure. Thou puttest us a strife to our neighbours, and our enemies mocke among themselves. O God of hosts returne us, and cause thy face to shine, and wee shall be saved.

Thou removedst a Vine out of Egypt, thou drovest out the heathens and plantedst it. Thou preparedst the way before it, and rootedst in the roots of it, and it filled the land. The mountaines were covered with the shadow of it, and the boughes of it were like the Cedars of God. It sent out the branches thereof unto the Sea, and the sucking sprigs thereof unto the river. Why hast thou burst downe the hedges of it, so that all which passe by the way have plucked it? The boare out of the wood hath rooted it up, and the store of beasts of the field have fed it up. O God of hosts returne, O now; behold from heavens and see, and visit this Vine. And the stocke which thy right hand planted, and the sonne whom thou madest strong for thy selfe. It is burned with fire, it is cut downe; at the rebuke of thy face they perish. Let thy hand be upon the man of thy right hand, upon the sonne of Adam, whom thou madest strong for thy selfe. And we will not goe backe from thee; quicken thou us, and we will call on thy Name.

Iehovah God of hosts returne us; cause thy face to shine, and we shall be saved.

Annotations. SHoshannim] that is, six-stringed instruments, or Lilies: see Psal. 45. 1. Eduth] that is, a Testimonie, or Ornament. An excellent testimoniall of the faith of Gods people in afflictions. The Chaldee applieth it to them that sate in the Synedrion, that studied in the testimonie of the Law. See also Psal. 60. 1. Vers. 2. feedest Israel] O God, Pastor of the Israelites. See Psal. 23. 1. Ioseph] the posteritie of Ioseph, and with them the other tribes. Ioseph is named as principall, the first birth-right being taken from Reuben, and given to him, 1 Chr[illegible: 1 letter]. 5. 1, 2. So Psal. 77. 16, 21. on the Cherubims] which were upon the Arke of the Covenant, in the Sanctuary from whence God gave Oracles to his people, when they sought unto him, Exod. 25. 22. Num. 7. 89. 1 Sam. 4. 4. 2 Sam. 6. 2. 2 Kin. 19. 15. Of these Cherubs, see the Note on Psalm. 18. 11. shine bright] that is, shew thy glorie, and thr favour to us, as Psal. 50. 2. and Iob 10. 3. where shining is favour. This is taken from Deut. 33. 2. So after in Psal. 94. 1. Vers. 3. Ephraim, Berjamin, and Manasseh] that is, the tribes, or posteritie of these three Patriarchs, which were all joyned together in one quarter, on the West side of Gods Tabernacle; and when it removed, they went next after it, Num. 2. 17. 18, 20, 22. and 10. 21. 22, 23. 24. After the captivitie of Babylon also, the remnants of these tribes dwelled in Ierusalem, for which they were thanked by the people, 1 Chron 9. 3. Nehem. 11. 2. a salvation] or full salvation and deliverance. By adding a letter, the signification is increased, as in Psal. 3. 3. Vers. 4. returne us] or restore us, to wit, from sorrow to joy, from captivitie to libertie, &c. Psalm. 126. 1. and 23. 3. So the Chaldce saith, returne us from our captivity. face to shine] or, to be light, that is, chearefull, comfortable. See Psal. 4. 7. and 31. 17 and 67. 2. Dan. 9. 17. and we shall] or, that we may be saved: as Psal. 43. 4. so vers. 8. and 20. Vers. 5. smake] be very angry against the prayer, that is, not heare, but shut it out, as Habak. 1. 2. Lam. 3. 8. So the Chaldee expoundeth it wilt thou not receive the prayer. See smoake for anger, Psal. 74. 1. Vers. 6. bread of teares] bread steept in teares, as the Chaldee saith, or teares in stead of bread, as Psal. 42. 4. meaning great afflictions, agreat measure] The Hebrew Shalish is the name of a measure, so called of three, as containing a third part of the greatest measure, foure times as big as the usuall cup to drinke in. Vers. 7. a strise] contention, or contradiction, that our neighbours contend and speake against us, or strive who shall vanquish and possesse us. among themselves] for their pleasure; or, mocke at them, (as Psal. 2. 4.) that is, at thy people, as vers 6. that is, at us, as the Greeke translateh it. This may be the meaning, though us went before; for the Hebrew sometime changeth person, though it meane the same; as Deut. 5. 10. that love me, and keepe his (that is, my) commandements. See also Psal. 59. 10. and 65. 7. and 115. 9. Vers. 8. and we shall] or, that we may be saved. This verse is the same with the fourth, save that there was onely God; here is added, God of hosts; and in vers. 20, (where it is the third time repeated,) is added, Iehovah, God of hosts; thus increasing saith and earnestnesse in their prayers. Vers. 9. removedst a Ui[illegible: 2 letters]] that is, a Church, the Common-wealth of Israel; as it is written, the Vine-yard of the Lord of hosts is the house of Israel, and the men of Iudah are his pleasant plant, Isa. 5. 7. Ier. 2. 21. So the Chaldee paraphraseth, the house of Israel, which is likened to to a Vine. And removing or translating, is the word so often used in Num. 33. where all the journies of Israel are rehearsed. the heathens] the seven Nations of Canaan. See Psal. 78. 55. Vers. 10. preparedst] or madest ready: so this word is translated in Greeke, Mat. 3. 3. from Isa. 40. 3. and Mat. 11. 10. from Mal. 3. 1. where the word way is expressed; and here also the Greeke saith, thou madest way; properly it signifieth to take away all impediments, that the plaine way may appeare. The Chaldee explaineth it, thou removedst the Canaanites from before it. rootedst in] that is, madest to take deepe root. Vers. 11. Cedars of God] that is, the great and goodly Cedars, as Psal. 36. 7. or, Cedars planted of God, as Psal. 104. 16. These the Chaldee expoundeth to be Teachers (of the Law) likened to strong Cedars. Vers. 12. the river] Euphrates: see the notes on Psal. 72. 8. Vers. 13. the hedges] the fences; whereupon the spoile of it followeth, as Isa. 5. 5. So after, Psal. 89. 41, 42. Vers. 14. boare] beastly tyrants, like swine; as the Assyrians, Babylonians, &c. which wasted the land of Canaan, 2 King. 17. 6. and 25. 1, 2, &c. store of beasts] as Psal. 50. 11. So the law threatned, I will send wilde beasts upon you, which shall spoile you, &c. Levit. 26. 22. But here beasts are wicked people. Vers. 16. the stocke] or vine-yard; the base or place which beareth up the vine-branches. and the sonne] or branch: understand againe, visit him, or looke upon him. By the sonne may be meant Christ, as the Chaldee Paraphrast plainly saith, the King Messias, (called in verse 18. the sonne of man, and so here also in the Greeke version:) who is the true Uine, his Father the husbandman, his disciples the branches, Ioh. 15. 1, 5. who taketh part with the afflictions of his people, was himselfe called out of Egypt, Mat. 2. 15. and when his servants are vexed, it is done unto him, Act. 9. 4. Otherwise by the sonne may be understood a young Vine, or branch, as elsewhere boughes are called daughters, Gen. 49. 22. And so by the sonne be meant Israel, as Exod. 4. 22. the Lords plant, Isa. 5. 7. Vers. 18. man of thy right hand] whom thou lovest, honourest, and powerfully helpest. So Iakob called the sonne whom he loved, Benjamin, that is, the Sonne of the right hand, Gen. 35. 18. Hereby also is meant Christ, called the sonne of Gods love, Colos. 1. 13. and the Church his body, translated into his Kingdome. The Chaldee expoundeth it, the man to whom thou hast sworne by thy right hand.

PSAL. LXXX.

UPon Shoſha[illegible: 1 letter]nim Eduth] Which ſome render the lillies of the Teſtimony, and interpret of the Jewiſh politie or Common-wealth called by Joſephus [non-Latin text not transcribed], that is, a God-government. Kimchi ſaith that Shoſha[illegible: 1 letter]nim Eduth is ſpecies [illegible: 1 letter]oni nobis hodi[illegible: 1 letter] ignota, a kind of muſicall ſtrain not known to us now adayes.

Verſ. 1. Give ear, O Shepheard of Iſrael] Thou that feeedeſt thy people, watcheſt over them, defendeſt, redeemeſt, reduceſt them; Thou that handleſt them, cureſt them, waſheſt them, driveſt them as they are able to go, carryeſt them in thy boſome, doeſt all the offices of a good Shepheard for them. In calling upon God, it is wiſdome to make choice of fit appellations and attributes, ſuch as may ſtrengthen our faith, and increaſe our fervour.

Thou that leadeſt Joſeph] Joſeph is named quia nobilis inter fratres, ſaith Auſtin; the firſt-birth-right was taken from Reuben, and given to Joſeph, 1 Chron. 5. hence he is put for the whole people.

Thou that dwelleſt between (or fitteſt upon) the Cherubims] Thoſe winged creatures that covered the mercy-ſeat, the Ark, and the two Tables of the Law within it; And all, to ſet forth Chriſt covering the curſes of the Law, and graciouſly dwelling with the ſons of men, to the admiration of Angels.

Shine forth] Shew thy power in ſaving thy people, and puniſhing their enemies. Shine as the Sun doth in his ſtrength.

Verſ. 2. Before Ephraim Benjamin and Manaſſeh] Theſe three Tribes went next after the Ark, when it removed, Num 2. & 10.

Stir up thy ſtrength] Which ſeemeth at preſent to lye, dormant.

Verſ. 3. Turn us again] Turn again our captivity, or ſhew thy ſelf reconciled unto us in Chriſt, who is here called the face of God, as ſome conceive.

Verſ. 4. O Lord God of Hoaſts] Jehova bellipotens Deus. God hath his upper and nether forces, as his horſe and foot ready preſt, ſay the Rabbines.

How long wilt thou be angry?] Heb. Wilt thou ſmoak? As angry people ſeem to ſend out ſmoak at their noſtrils.

Againſt the prayer of thy people] This is a ſore affliction to the Saints, that their prayers ſeem to be ineffectuall.

Verſ. 5. Thou feedeſt them with the bread of tears] Panibus fletu intinct is. Chald. Kimchi. It is as ordinary with them to weep, as it is with men to eat and drink.

And giveſt them tears to drink in great meaſure] Trientales they are Tricongii in a ſenſe, to their ſorrow. They are afflicted even to utmoſt ſatiety. See Pſal. 42.3.Act. & Mon. 1457. Holy Bradford oft muſed at his meat, having his hat over his eyes, from whence came commonly plenty of tears dropping on his trencher.

Verſ. 6. Thou makeſt us a ſtrife unto our neighbours] We have as many enemies as neighbours, all ſtriving to enſlave us. We are cruſht betwixt them as corn is betwixt milſtones.

And our enemies laugh among themſelves] Make them merry in our miſery, revel in our ruines.

Verſ. 7. Turn us again O God of Hoaſts] See verſ. 3. and obſerve that there it was only; Turn us again, O God, here O God of Hoaſts, and verſe 19. O Lord God of Hoaſts. As the bird by much waving gathereth wind under the wing, and mounteth higher; ſo doth faith in prayer, vireſ que acquirit eundo.

Verſ. 8. Thou haſt brought a vine out of Egypt] The Church is oft ſet forth by this ſmilitude. The Rabbins ſay, that Solomon made a vine of gold in the Temple. Athenaeus telleth us, that the Kings of Perſia ſat under a golden vine having bunches of ſmaragds and other ſtately ſtones.Lib. 12. All this was nothing to Gods Vine that plant of renown, brought out of Egypt (where it got no good, Ezek. 20.8) and ſet in a better ſoil.

Verſ. 9. Thou preparedſt room for it] Eſpying out a fit place to plant it in, Ezek. 20.6. and making clean work before it, as ſome render the words,Expurgaſti coram ca. by pulling up thoſe bad and barren weeds the Canaanites, that might have hindred its growth.

And didſt cauſe it to take deep root] viz. by thy digging, dreſſing, watering and mounding it; as of all poſſeſſions, none requireth greater care than that of Vineyards ſaith Cato; and there is peculiar affection in men toward the Vine above all trees, as another obſerveth.

Verſ. 10. The hills were covered, &c.] The Iſraelites grew amain in wealth, Power and multitude of men; witneſſe their huge armies, and valiant acts, though the Country was not above two hundred miles long, and fifty miles broad.

Verſ. 11. She ſent out her bough[illegible: 1 letter] unto the Sea] The midland Sea.

And her branches unto the river] Euphrates. This was firſt done in Davids dayes.

Verſ. 12. Why hast thou then broken down her hedges?] i. e. Taken away thy mighty hand hitherto held over her. This befell not till they degenerated into a ſtrange Vine, Jer. 2. and brought forth wild grapes. Iſa. 5.

Verſ. 13. The Boar out of the Wood] All Swine (but wild ones eſpecially) are vitibus inimici, ſaith Theodoret, deſtructions to Vines. And Melancthon thinks that therefore God forbad the Jews to eat Swines fleſh Eo quod ſues omnia ſurſum deorſum vertant vaſtent que , becauſe they turn up all; rooting things up by the roots,Manl. loc. com. as the word here ſignifieth. Auſtin underſtands it of Veſpaſian, others of Antiochus, Exvineavit. [non-Latin text not transcribed], Sept. Luk. 1.78. or Antichriſt.

And the wild beaſt] The ſouldiers, 2 Chron. 25.18.

Verſ. 14. Viſit this Vine] Some underſtand it of Chriſts incarnation.

Verſ. 15. And the Vineyard] Vitiarium, ſurculum, plantulam.

Verſ. 16. They periſh] Scilicet palmites, & propagines, verſe 10, 11.

Verſ. 17. The man of thy right hand] i. e. Iſrael, or the Meſſiah.

Verſ. 18. So will not we go back] A promiſe of gratitude, which is uſually annexed to prayers for deliverance.

Verſ. 19. Turn us again] See verſe 7. Prayers are like arrows of deliverance, which would be multiplied and enlarged, 2 King. 13.17.

"Give ear, O Shepherd of Israel." Hear thou the bleatings of thy suffering flock. The name is full of tenderness, and hence is selected by the troubled psalmist: broken hearts delight in names of grace. Good old Jacob delighted to think of God as the Shepherd of Israel, and this verse may refer to his dying expression: "From thence is the Shepherd, the stone of Israel." We may be quite sure that he who deigns to be a shepherd to his people will not turn a deaf ear to their complaints. "Thou that leadest Joseph like a flock." The people are called here by the name of that renowned son who became a second father to the tribes, and kept them alive in Egypt; possibly they were known to the Egyptians under the name of "the family of Joseph, "and if so, it seems most natural to call them by that name in this place. The term may, however, refer to the ten tribes of which Manasseh was the acknowledged head. The Lord had of old in the wilderness led, guided, shepherded all the tribes; and, therefore, the appeal is made to him. The Lord's doings in the past are strong grounds for appeal and expectation as to the present and the future. "Thou that dwellest between the cherubims, shine forth." The Lord's especial presence was revealed upon the mercyseat between the cherubim, and in all our pleadings we should come to the Lord by this way: only upon the mercyseat will God reveal his grace, and only there can we hope to commune with him. Let us ever plead the name of Jesus, who is our true mercyseat, to whom we may come boldly, and through whom we may look for a display of the glory of the Lord on our behalf. Our greatest dread is the withdrawal of the Lord's presence, and our brightest hope is the prospect of his return. In the darkest times of Israel, the light of her Shepherd's countenance is all she needs.

"Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us." It is wise to mention the names of the Lord's people in prayer, for they are precious to him. Jesus bears the names of his people on his breastplate. Just as the mention of the names of his children has power with a father, so it is with the Lord. The three names were near of kin; Ephraim and Manasseh represent Joseph, and it was meet that Benjamin, the other son of the beloved Rachel, should be mentioned in the same breath: these three tribes were wont to march together in the wilderness, following immediately behind the ark. The prayer is that the God of Israel would be mighty on behalf of his people, chasing away their foes, and saving his people. O that in these days the Lord may be pleased to remember every part of his church, and make all her tribes to see his salvation. We would not mention our own denomination only, but lift up prayer for all the sections of the one church.

"Turn us again, O God." It is not so much said, "turn our captivity, "but "turn us." All will come right if we are right. The best turn is not that of circumstances but of character. When the Lord turns his people he will soon turn their condition. It needs the Lord himself to do this, for conversion is as divine a work as creation; and those who have been once turned unto God, if they at any time backslide, as much need the Lord to turn them again as to turn them at the first. The word may be read, "restore us; "verily, it is a choice mercy that "he restoreth my soul." "And cause thy face to shine." Be favourable to us, smile upon us. This was the high priest's blessing upon Israel: what the Lord has already given us by our High Priest and Mediator we may right confidently ask of him. "And we shall be saved." All that is wanted for salvation is the Lord's favour. One glance of his gracious eye would transform Tophet into Paradise. No matter how fierce the foe, or dire the captivity, the shining face of God ensures both victory and liberty. This verse is a very useful prayer. Since we too often turn aside, let us often with our lips and heart cry, "Turn us again, O God, and cause thy face to shine, and we shall be saved."

"O Lord God of Hosts, how long wilt thou be angry against the prayer of thy people?" How long shall the smoke of thy wrath drown the smoking incense of our prayers? Prayer would fain enter thy holy place, but thy wrath battles with it, and prevents its entrance. That God should be angry with us when sinning seems natural enough, but that he should be angry even with our prayers is a bitter grief. With many a pang may the pleader ask, "How long?" Commander of all the hosts of thy creatures, able to save thy saints in their extremity, shall they for ever cry to thee in vain?

"Thou feedest them with the bread of tears." Their meat is seasoned with brine distilled from weeping eyes. Their meals, which were once such pleasant seasons of social merriment, are now like funeral feasts to which each man contributes his bitter morsel. Thy people ate bread of wheat before, but now they receive from thine own hand no better diet than bread of tears. "And givest them tears to drink in great measure." Tears are both their food and their drink, and that without stint. They swallow tierces of tears, and swim in gulfs of grief, and all this by God's own appointment; not because their enemies have them in their power by force of arms, but because their God refuses to interpose. Tear bread is even more the fruit of the curse than to eat bread in the sweat of one's face, but it shall by divine love be turned into a greater blessing by ministering to our spiritual health.

"Thou makest us a strife unto our neighbours." Always jealous and malicious, Edom and Moab exulted over Israel's troubles, and then fell to disputing about their share of the spoil. A neighbour's jeer is ever most cutting, especially if a man has been superior to them, and claimed to possess more grace. None are unneighbourly as envious neighbours. "And our enemies laugh among themselves." They find mirth in our misery, comedy in our tragedy, salt for their wit in the brine of our tears, amusement in our amazement. It is devilish to sport with another's griefs; but it is the constant habit of the world which lieth in the wicked one to make merry with the saints' tribulations; the seed of the serpent follow their progenitor and rejoice in evil.

"Turn us again, O God of hosts." The prayer rises in the form of its address to God. He is here the God of Hosts. The more we approach the Lord in prayer and contemplation the higher will our ideas of him become.

"Thou hast brought a vine out of Egypt." There it was in unfriendly soil: the waters of the Nile watered it not, but were as death to its shoots, while the inhabitants of the land despised it and trampled it down. Glorious was the right hand of the Lord when with power and great wonders he removed his pleasant plant in the teeth of those who sought its destruction. "Thou hast cast out the heathen, and planted it." Seven nations were digged out to make space for the vine of the Lord; the old trees, which long had engrossed the soil, were torn up root and branch; oaks of Bashan, and palm trees of Jericho were displaced for the chosen vine. It was securely placed in its appointed position with divine prudence and wisdom. Small in appearance, very dependent, exceeding weak, and apt to trail on the ground, yet the vine of Israel was chosen of the Lord, because he knew that by incessant care, and abounding skill, he could make of it a goodly fruit bearing plant.

"Thou preparedst room before it." The weeds, brambles, and huge stones were cleared; the Amorites, and their brethren in iniquity, were made to quit the scene, their forces were routed, their kings slain, their cities captures, and Canaan became like a plot of land, made ready for a vineyard. "And didst cause it to take deep root, and it filled the land." Israel became settled and established as a vine well rooted, and then it began to flourish and to spread to every side. This analogy might be applied to the experience of every believer in Jesus. The Lord has planted us, we are growing downward, "rooting roots, "and by his grace we are also advancing in manifest enlargement. The same is true of the church in a yet closer degree, for at this moment through the goodwill of the dresser of the vineyard her branches spread far and wide.

"The hills were covered with the shadow of it." Israel dwelt up the mountains' summits, cultivating every foot of soil. The nation multiplied and became so great that other lands felt its influence, or were shadowed by it. "And the boughs thereof were like the goodly cedars." The nation itself was so great that even its tribes were powerful and worthy to take rank among the mighty. A more correct rendering describes the cedars as covered with the vine, and we know that in many lands vines climb the trees, and cover them. What a vine must that be which ascends the cedars of God, and even overtops them! It is a noble picture of the prosperity of the Israelitish people in their best days. In Solomon's time the little land of Israel occupied a high place among the nations. There have been times when the church of God also has been eminently conspicuous, and her power has been felt far and near.

"She sent out her boughs unto the sea." Along the Mediterranean and, perhaps, across its waters, Israel's power was felt. "And her branches unto the river." On her Eastern side she pushed her commerce even to the Euphrates. Those were brave days for Israel, and would have continued, had not sin cut them short. When the church pleases the Lord, her influence becomes immense, far beyond the proportion which her numbers or her power would lead us to expect; but, alas! when the Lord leaves her she becomes as worthless, useless, and despised as an untended vine, which is of all plants the most valueless.

"Why hast thou then broken down her hedges?" Thou hast withdrawn protection from her after caring for her with all this care; wherefore is this, O Lord? A vine unprotected is exposed to every form of injury; none regard it, all prey upon it: such was Israel when given over to her enemies; such has the church full often been. "So that all they which pass by the way do pluck her." Her cruel neighbours have a pluck at her, and marauding bands, like roaming beasts, must needs pick at her. With God no enemy can harm us, without him none are so weak as to be unable to do us damage.

The boar out of the wood doth waste it. Such creatures are famous for rending and devouring vines. Babylon, like a beast from the marshes of the Euphrates, came up and wasted Judah and Israel. Fierce peoples, comparable to wild swine of the forest, warred with the Jewish nation, until it was gored and torn like a vine destroyed by greedy hogs. And the wild beast of the field doth devour it. First one foe and then another wreaked vengeance on the nation, neither did God interpose to chase them away. Ruin followed ruin; the fox devoured the young shoots which had been saved from the damage wrought by the boar. Alas, poor land. How low wast thou brought! An oak or cedar might have been crushed by such ravages, but how canst thou endure it, O weak and tender vine? See what evils follow in the train of sin, and how terrible a thing it is for a people to be forsaken of their God.

Return, we beseech thee, O God of hosts. Turn thyself to us as well as us to thee. Thou hast gone from us because of our sins, come back to us, for we sigh and cry after thee. Or, if it be too much to ask thee to come then do at least give us some consideration and cast an eye upon our griefs. Look down from heaven, and behold, and visit this vine. Do not close thine eyes; it is thy vine, do not utterly turn away from it as though it were quite gone from thy mind. Great Husbandman, at least note the mischief which the beasts have done, for then it may be thy heart will pity, and thy hand will be outstretched to deliver.

And the vineyard which thy right hand hath planted. Shall all thy care be lost? Thou has done so much, wilt thou lose thy labour? With thy power and wisdom thou didst great things for thy people, wilt thou now utterly give them up, and suffer thine enemies to exult in the evil which they delight in? And the branch that thou madest strong for thyself. A prayer for the leader whom the Lord had raised up, or for the Messiah whom they expected. Though the vine had been left, yet one branch had been regarded of the Lord, as if to furnish a scion for another vine; therefore, is the prayer made in this form. Let us pray the Lord, if he will not in the first place look upon his church, to look upon the Lord Jesus, and then behold her in mercy for his sake. This is the true art of prayer, to put Christ forward and cry, "Him and then the sinner see, Look through Jesus' wounds on me."

It is burned with fire. In broken utterances the sorrowful singer utters his distress. The vineyard was like a forest which has been set on fire; the choice vines were charred and dead. It is cut down. The cruel axe had hacked after its murderous fashion, the branches were lopped, the trunk was wounded, desolation reigned supreme. They perish at the rebuke of thy countenance. God's rebuke was to Israel what fire and axe would be to a vine. His favour is life, and his wrath is as messengers of death. One angry glance from Jehovah's eye is sufficient to lay all the vineyards of Ephraim desolate. O Lord, look not thus upon our churches. Rebuke us, but not in anger.

Let thy hand be upon the man of thy right hand. Let thy power rest on thy true Benjamin, son of thy right hand; give a commission to some chosen man by whom thou wilt deliver. Honour him, save us, and glorify thyself. There is no doubt here an outlook to the Messiah, for whom believing Jews had learned to look as the Saviour in time of trouble. Upon the son of man whom thou madest strong for thyself. Send forth thy power with him whom thou shalt strengthen to accomplish thy purposes of grace. It pleases God to work for the sons of men by sons of men. "By man came death, by man came also the resurrection from the dead." Nations rise or fall largely through the instrumentality of individuals: by a Napoleon the kingdoms are scourged, and by a Wellington nations are saved from the tyrant. It is by the man Christ Jesus that fallen Israel is yet to rise, and indeed through him, who deigns to call himself the Son of Man, the world is to be delivered from the dominion of Satan and the curse of sin. O Lord, fulfil thy promise to the man of thy right hand, who participates in thy glory, and give him to see the pleasure of the Lord prospering in his hand.

So will not we go back from thee. Under the leadership of one whom God had chosen the nation would be kept faithful, grace would work gratitude, and so cement them to their allegiance. It is in Christ that we abide faithful; because he lives we live also. There is no hope of our perseverance apart from him. Quicken us, and we will call upon thy name. If the Lord gives life out of death, his praise is sure to follow. The Lord Jesus is such a leader, that in him is life, and the life is the light of men. He is our life. When he visits our souls anew we shall be revived, and our praise shall ascend unto the name of the Triune God.

Turn us again, O Lord God of Hosts. Here we have another advance in the title and the incommunicable name of Jehovah, the I AM is introduced. Faith's day grows brighter as the hours roll on; and her prayers grow more full and mighty. Cause thy face to shine; and we shall be saved. Even we who were so destroyed. No extremity is too great for the power of God. He is able to save at the last point, and that too by simply turning his smiling face upon his afflicted. Men can do little with their arm, but God can do all things with a glance. Oh, to live for ever in the light of Jehovah's countenance.

TITLE. It is an Asaph prayer again, full of pleas in Israel's behalf. It is as if they had before them Isa 63:1, "Then he remembered the days of old." They call to his mind the days of Joseph, when (Ge 49:24) the Lord miraculously fed them in Egypt. And then the tabernacle days, when (first, since the days of Eden), the Lord was known to dwell between the cherubim, on the mercyseat. They call to his mind wilderness times (verse 2), when their march was gladdened by his presence, "Ephraim, Benjamin, and Manasseh" looking on the Pillar of Glory as it rose before them, the guide and partner of their way (see Nu 10:32-34) "O God, bring us back again! Cause thy face to shine! and all shall be well again!" Andrew A. Bonar.

The prophet does not nakedly begin his prayer, but mingles therewith certain titles, by which he most aptly addresses God, and urges his cause. He does not say, O you who sustain and govern all things which are in heaven and in earth, who hast placed thy dwelling place above the heaven of heavens; but, Thou who art the Shepherd of Israel, thou that leadest Joseph like a flock, thou that dwellest between the cherubims. Those things which enhance the favour and providence of God revealed to Israel, he brings to remembrance that he might nourish and strengthen confidence in prayer...Let us learn from this example to feed and fortify our confidence in praying to God, with the marks of that divine and paternal kindness revealed to us in Christ our Shepherd and propitiation. Musculus.

"Give ear, O Shepherd of Israel." It is the part of the shepherd to give ear to the bleatings and cries of the sheep, to call them to mind, that he may readily run to their help. Venema.

"O Shepherd of Israel, thou that leadest Joseph like a flock." Yon shepherd is about to lead his flock across the river; and, as our Lord says of the good shepherd, you observe that he goes before, and the sheep follow. Not all in the same manner, however. Some enter boldly, and come straight across. These are the loved ones of the flock, who keep hard by the footsteps of the shepherd, whether sauntering through green meadows, by the still waters, feeding upon the mountains, or resting at noon beneath the shadow of great rocks. And now others enter, but in doubt and alarm. Far from their guide, they miss the ford, and are carried down the river, some more, some less, and yet, one by one, they all struggle over and make good their landing. Notice those little lambs. They refuse to enter, and must be driven into the stream by the shepherd's dog, mentioned by Job in his "parable." Poor things! how they leap and plunge, and bleat in terror! That weak one yonder will be swept quite away, and perish in the sea. But, no; the shepherd himself leaps into the stream, lifts it into his bosom, and bears it trembling to the shore. All safely over, how happy they appear. The lambs frisk and gambol about in high spirits, while the older ones gather round their faithful guide, and look up to him in subdued but expressive thankfulness.

Now, can you watch such a scene, and not think of that Shepherd who leadeth Joseph like a flock, and of another river which all his sheep must cross? He too, goes before, and, as in the case of this flock, they who keep near him fear no evil. They hear his sweet voice saying, "When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee." With eyes fastened on him, they scarcely see the stream, or feel its cold and threatening waves. The great majority, however, "linger, shivering on the brink, and fear to launch away." They lag behind, look down upon the dark river, and, like Peter on stormy Gennesaret, when faith failed, they begin to sink. Then they cry for help, and not in vain. The Good Shepherd hastens to their rescue, and none of all his flock can ever perish. Even the weakest lambkins are carries safely over. I once saw flocks crossing the Jordan "to Canaan's fair and happy land, "and there the scene was even more striking and impressive. The river was broader, the current stronger, and the flocks larger, while the shepherd's were more picturesque and Biblical. The catastrophe, too, with which many more sheep were threatened —of being swept down into that mysterious sea of death, which swallows up the Jordan itself, —was more solemn and suggestive. W. M. Thomson, in "The Land and the Book."

"Thou that leadest Joseph like a flock." Thou that leadest Joseph like a flock art considered by the unbelieving to have no thoughts for our affairs; therefore stretch forth thine hand for our assistance, that the mouth of them that speak iniquities may be shut. We seek not gold and riches, or the dignities of this world, but we long for thy light, we desire more ardently to know thee, therefore "shine forth." Savonarola.

"Thou that dwellest between the cherubims." From this phrase the following ideas may be derived:

1. That God is a King, sitting on his throne, and surrounded by his "ministers." His throne is the heavens, the symbol of which is the holy of holies, his "ministers" are "angels, "and are elsewhere distinguished by that name, as Genesis 3; Ps 18:11;

2. that God is the "King" of Israel, dwelling among them by the external symbol of his presence. His most illustrious ministers are depicted by the "Cherubims, "who comprehend his heavenly as well as earthly ministers;

3. that God is the covenant "King" of his people, and has fixed his dwelling place above the "ark of the covenant, "an argument that he will observe the covenant and fulfil its promises, that he will guard his people, and procure for them every felicity;

4. lastly, that God is willing to reveal to the people his grace and mercy through the covering of the ark, called the "mercyseat, "on which God sat. Venema.

"Before Ephraim and Benjamin and Manasseh." The three tribes of Ephraim, Manasseh, and Benjamin, the three sons of Rachel, went immediately behind the ark. Whenever the ark arose against the enemy, Moses used to exclaim, "Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee." The Psalmist repeats this exclamation. "Cause thy face to shine upon us, " was the blessing of Aaron; the psalmist prays for the renewal of that blessing. Augustus F. Tholuck.

"Turn us, and cause thy face to shine." To thyself convert us, from the earthly to the heavenly; convert our rebellious wills to thee, and when we are converted, show thy countenance that we may know thee; show thy power that we may fear thee; show thy wisdom that we may reverence thee; show thy goodness that we may love thee; show them once, show them a second time, show them always, that through tribulation we may pass with a happy face, and be saved. When thou dost save, we shall be saved; when thou withdrawest thy hand, we cannot be saved. Savonarola.

"Lord God of hosts." All creatures are mustered, and trained, and put into garrison, or brought forth into the field, by his command. Which way can we look beside his armies? If upward into heaven, there is a band of soldiers, even a multitude of the heavenly host, praising God, Lu 2:13. If to the lower heavens, there is a band of soldiers, Ge 2:1; it was universa militia caeli, to which those idolaters burnt incense. On the earth, not only men are marshalled to the service; so Israel was called the "host of the living God; "but even the brute creatures are ranged in arrays. So God did levy a band of flies against the Egyptians; and a band of frogs that marched into their bed chambers. He hath troops of locusts, Pr 30:27, and armies of caterpillars. Not only the chariots and horsemen of heaven to defend his prophet; but even the basest, the most indocible, and despicable creatures, wherewith to confound his enemies. If Goliath stalk forth to defy the God of Israel, he shall be confuted with a pebble. If Herod swells up to a god, God will set his vermin on him, and all the king's guard cannot save him from them. You have heard of rats that could not be beaten off till they had destroyed that covetous prelate; and of the fly that killed Pope Adrian. God hath more ways to punish than he hath creatures. "The Lord God of Hosts" is not properly a title of creation, but of Providence. All creatures have their existence from God as their Maker; but so have they also their order from him as their Governor. It refers not so much to their being as to their marshalling; not to their natural but militant estate; not only as creatures do they owe him for their making, but as they are soldiers for their managing. Their order is warlike, and they serve under the colours of the Almighty. So that here, God would be respected, not as a creator, but as a general. His anger, therefore, seems so much the more fearful, as it is presented to us under so great a title: "the Lord God of Hosts" is angry. They talk of Tamerlane that he could daunt his enemies with the very look of his countenance. Oh! then what terror dwells in the countenance of an offended God! The reprobates shall call to the rocks to hide them from the wrath of the Lamb. Re 6:16. If ira agni doth so affright them, how terrible is ira leonis, the wrath of the lion? It may justly trouble us all to hear that the Lord, "the Lord God of Hosts, "is angry; in the sense whereof the prophet breaks forth here into this expostulation: "O Lord God of hosts, how long wilt thou be angry with thy people that prayeth?" Thomas Adams.

"Angry against the prayer of thy people." There may be infirmities enough in our very prayers to make them unacceptable. As if they be Exanimes, without life and soul; when the heart knows not what the tongue utters. Or Perfunctoriae, for God will have none of those prayers that come out of feigned lips. Or Tentativae, for they that will petere tentando, tempt God in prayer, shall go without. Or Fluctuantes, of a wild and wandering discourse, ranging up and down, which the Apostle calls "beating the air," as huntsmen beat the bushes, and as Saul sought his father's asses. Such prayers will not stumble upon the kingdom of heaven. Or if they be Preproperae, run over in haste, as some use to chop up their prayers, and think long till they have done. But they that pray in such haste shall be heard at leisure. Or sine fiducia; the faithless man had as good hold his peace as pray; he may babble, but prays not; he prays ineffectually, and receives not. He may lift up his hands, but he does not lift up his heart. Only the prayer of the righteous availeth, and only the believer is righteous. But the formal devotion of a faithless man is not worth the crust of bread which he asks. Or sine humilitate, so the pharisee's prayer was not truly supplicatio, but superlatio. A presumptuous prayer profanes the name of God instead of adoring it. All, or any, of these defects may mar the success of our prayers. Thomas Adams.

"In great measure." The Hebrew shalish is the name of a measure, so called of three, as containing a third part of the greatest measure, four times as big as the usual cup to drink in. Henry Ainsworth.

"Turn us again, O God of hosts." See Ps 80:3 and observe that there it was only, "Turn us again, O God, "here "O God of hosts, "and Ps 80:19, "O Lord God of hosts." As the bird by much waving gathers wind under the wing, and mounts higher, so does faith in prayer: viresque acquirit eundo. John Trapp.

Salvation may be certainly expected in God's order; and if we labour to be sure of our turning to God, and living in the sense of communion with him, we need not make question of salvation, for that shall follow infallibly on the former two. "Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved." The last is not put up by way of prayer here, but promised to themselves, and put out of question, that it shall follow; "Turn us, so shall we be saved, "say they. David Dickson.

"Thou hast brought a vine out of Egypt, "etc. The blessings are here placed before us in figurative language, taken from the vine, and the care usually expended upon it. They are,

1. The transplanting of the vine from an unfruitful to a very rich and fertile soil.

2. Its plantation and care.

3. Its incredible fruitfulness derived hence. Venema.

Verses 8-19. Mant's version of the passage is so exquisite that we quote it in full:

8. Thy hands from Egypt brought a goodly vine, And planted fair in fertile Palestine;

9. Cleared for its grasping roots the unpeopled land, And gave it high to rise, and firm to stand. 10. Far over the eternal hills her shadow spread, Her tendrils wreathed the cedar's towering head; 11. And, as the centre of the land she stood, Her branches reaches the sea, her boughs the eastern flood. 12. Why hast thou now her hedges rent away, And left her bare, the passing traveller's prey? 13. The field fed beast devours each tender shoot, Fierce from the wood the boar assails her root. 14. Return, O God; from heaven thine eyes incline; Behold, and visit this neglected vine: 15. Regard the plant, thou once didst love so well, And chief thy pleasant branch, the hope of Israel. 16. Burnt though she be and rent, her haughty foe The deathly terrors of thy wrath shall know. 17. But on the man, by thee with strength array'd, The Son of Man by thee for conquest made, 18. Thy hand shall rest; till we thy triumph see, Resound thy praise, and still remember thee. 19. Turn us again, thou God of heaven's high powers, Beam with thy radiance forth, and peace shall still be ours.

Look down from heaven, and behold. This prayer is fit for none but the truly contrite, and those who are in heart returning. Otherwise, with what conscience could we entreat God to look down from heaven and behold our affairs? Should we not inflame his anger all the more, if, besides living in sin, we dared to challenge the all holy eyes of God to behold from heaven our wickedness? Musculus.

Look down from heaven. Thou hast gone far from us, thou hast ascended to heaven. Thou hast departed from us, look down at least upon us from heaven, if thou art not willing to descend to earth, if our sins do not merit this. Savonarola.

Visit this vine. Still it has roots, still some branches are living. In the beginning of the world it began, and never has failed, and never will. For thou hast said, Lo, I am with you always, even unto the end of the world. It may be diminished, it can never utterly fall. This vine is the vine which thou hast planted. There is one spirit, one faith, one baptism, one God, and Lord of all, who is all in all. Visit, then, this vine, for thy visitation preserves her spirit; visit by thy grace, by thy presence, by thy Holy Spirit. Visit with thy rod, and with thy staff; for thy rod and thy staff comfort her. Visit with thy scourge that she may be chastened and purified, for the time of pruning comes. Cast out the stones, gather up the dry branches, and bind them in bundles for burning. Raise her up, cut off the superfluous shoots, make fast her supports, enrich the soil, build up the fence, and visit this vine, as now thou visitest the earth and watereth it. Savonarola.

Let thy hand be upon the man of thy right hand, etc. Neither the church, nor any member thereof needeth any more security for their stability and perpetuation, but Christ; for now when the vineyard is burnt, and the visible church defaced, the remnant are content to rest satisfied with this, which also they take for granted, and do subscribe unto it: Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself. The consanguinity of Christ with the believer, and his humiliation in his human nature, are strong supporters of the faith and comfort of his people that do seek salvation through him; therefore do the faithful here fix themselves on this, that as he is God's Son, so he is a branch of their vineyard also; that as he is at the right hand of the Father as God, so he is the man of his right hand also; the Son of Man, or of Adam, partaker of flesh and blood with us, of the same stock that we are of, in all things like to us, except sin; for the Son of Man is the style whereby Christ styled himself in his humiliation. The perpetuity of the church, and the perseverance of the saints, is founded upon the sufficiency of Christ; and the unfeigned believer may assure himself, as of the continuance of the church, so of his own perseverance and constant communion with God through him. Let thy hand be upon the man of thy right hand, etc.; so will not we go back from thee. David Dickson.

The man of thy right hand... The Son of Man. These striking expressions apply in the fullest and most perfect sense to Christ. If the Man of God's right hand be the man placed there, to whom can the title apply but to him? for, to which of the angels said God at any time, Sit thou on my right hand? Heb 1:5; and much less has he said this of any Jewish king. As to the other appellation, The Son of Man, it is one of Christ's most definite titles, being given to him in Scripture no less than seventy-one times; in sixty-seven instances by himself; once by Daniel; once by the martyr Stephen; and twice by the Apostle John in the Revelation. He it is, too, whom the Father has made strong for the salvation of his church, and who will yet turn away captivity from the chosen people, and restore them to a place in the church, so that henceforth they will not go back from God. Editorial Note to Calvin in loc.

The man of thy right hand. The man of the right hand is,

1. Most dear, whom one holds equally dear with his own right hand, Mt 5:29-30. Jacob called the son of his most beloved wife, Benjamin, the son of his right hand, Ge 35:18, who was so dear to him that his life was bound up in the lad's life, Ge 44:30.

2. Most honoured; a man upon whom one wishes to confer the highest honour, is placed at the right hand as Solomon placed his mother, 1Ki 2:19, and the spouse stands at the right hand, Ps 45:10. Sitting down at the right hand is in Scripture a proof of the greatest honour.

3. Allied, because covenants and mutual agreements are ratified by giving the right hand, 2Ki 10:15. Jehu said to Jehonadab, Is thy heart right? and Jehonadab answered, It is. If it be, give me thine hand. And he gave him his hand. The right hand used to be given, as in Ga 2:9. The man of God's right hand, therefore, is one most dear to God, most honoured and joined with him in covenant. James Alting. 1618-1679.

Though the phrase, man of thy right hand, may have an immediate reference to the King who ruled in Judah when this Psalm was penned, it must ultimately and most properly intend Jesus Christ, the great antitype of all the kings of David's line. The New Testament is the best interpreter of the Old; and it assures us that this highly dignified man is the Son of God. Heb 1:1,3,13. But if we would understand the genuine import of the phrase, we must attend to a custom which obtained in Judea and other eastern countries. At meals, the master of the feast placed the person whom he loved best on his right hand, as a token of love and respect; and as they sat on couches, in the intervals between the dishes, when the master leaned on his left elbow, the man at his right hand, leaning also on his, would naturally repose his head on the master's bosom, while at the same time the master laid his right hand on the favourite's shoulder or side, in testimony of his favourable regards. This custom is obviously referred to in Joh 21:20, where John is called the disciple whom Jesus loved, who also leaned on his breast at supper. Now, since Christ is called the man of God's right hand, this says that he is the object of his warmest and most honourable regards. In him he is well pleased, and in token of this, he has set him in the most honourable place. He is the Son of Man, whom the Father made to stand strong for himself, i.e., to support the honour and dignity of the divine character amidst a perverse and crooked generation: the consideration of the Father's right hand being upon him, or of the Father's satisfaction in him as our Surety, serves to animate and embolden our addresses to his throne, and is the keenest incitement to put in practice that resolution, Henceforth will we not go back from thee. Alexander Pirie.

So will not we, etc. How are we to understand the connection between this and the preceding words? It may be understood two ways.

1. As it would oblige them to the yielding of steadfast obedience; it would lay them under a special engagement never to revolt any more, as they had done; if God would grant this request, it would be a most eminent tie and bond upon them to the most constant and faithful service.

2. As it would enable them to yield such obedience. And this I conceive to be chiefly aimed at; if God would lay such help upon Christ for them, they should receive power by that means to discharge their duty to him better than ever heretofore; though they were very feeble and wavering, false and treacherous of themselves, yet here would be a successful remedy. Timothy Cruso.

During distress God comes; and when he comes it is no more distress. Gaelic Proverb.

Turn us again. How well that we can look to God when our face is set wrong, that he may turn us, and so his face shine on us, as to bring blessing and present deliverance to his people. J. N. Darby.

In what respects the Lord acted as a Shepherd to Israel, as illustrative of his dealings with his Church.

Salvation expected in connection with the people of God, their prayers, labours, and daily service.

The double work in salvation, (1) Turn us; (2) Turn to us.

What prayers they are which make God angry.

Unpalatable provender.

1. Analyze the Provision.

2. Note the hand which sends it.

3. Consider the healthfulness of the diet.

4. Remember the alleviating accompaniments.

Conversion, communion, confidence of salvation.

Verses 8-15. Parallel between the Church and a vine.

1. The hedges of the Church.

2. Their removal.

3. The deplorable consequences.

What are the greatest enemies of the Church? Where do they come from? How shall we defeat them?

Verses 17-18. The power of God seen in Jesus, the cause of the perseverance of the saints.

Verse 18 (last clause). The need of quickening in order to acceptable worship.