Psalms · Chapter 80

V. 1. 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.

Verse 1. 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 brk 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.

Verse 1. Give ear, O Shepherd of Israel — O thou who hast undertaken to feed and govern thy people of Israel, as a shepherd doth his flock, now perform thine office, and rescue thy flock from those grievous wolves which devour and destroy them; thou that leadest — Or, didst lead, formerly; Joseph — That is, the children of Joseph, or of Israel, as he now said. The name of Joseph, the most eminent of the patriarchs, for his dignity and piety, as well as the right of primogeniture, transferred upon him from Reuben, is frequently elsewhere put for all the ten tribes. Thou that dwellest between the cherubim — Those two sacred emblematical figures, which were set in the most holy place, upon the mercy-seat, before which the high-priest sprinkled the blood upon the great day of atonement. By this title the psalmist prudently and piously reminds the ten tribes of their revolt from God, and of the vanity of their superstitious addresses to their calves, at Beth-el and Dan, and of the necessity of their returning to the true worship of God before the ark, at Jerusalem, if they desired or expected any relief from him. And by this title it seems more than probable that this Psalm was not written, as some have supposed, upon occasion of the Babylonish captivity, in and after which time there was no ark, nor cherubim; nor does Daniel, or any of the prophets, then address God by that title. Shine forth — Out of the clouds, wherein thou seemest to hide thyself. Show forth thy power and goodness to, and for, thy poor oppressed people, in the face of thine and their enemies.

Verse 1. Thou that dwellest between the cherubims. In allusion to the shekinah, or visible glory, which dwelt upon the mercy seat, above the ark, and was overshadowed by the cherubim.

1. Give ear, O Shepherd of Israel— “The previous psalm closed with ‘We thy people and sheep of thy pasture;’ and this begins with a cry to the ‘Shepherd of Israel.’”—Delitzsch. Between the cherubim—The word “between” is not in the original, but is inserted on the authority of Exodus 25:22; Numbers 7:89. But in Ezekiel 1:4-26, and 10:1, the “cherubim” are represented as under the throne of God. So, also, in 2 Samuel 22:11; Psalm 18:10. The explanation seems to be, that as the “cherubim” or “living creatures” are symbolic beings—not messengers, as angels, but emblems of God’s living agency, his knowledge, patience, strength, and swiftness in executing his purposes—so when Deity is represented as sitting on his throne, (as Revelation 4:6,) or abiding in a local place, giving oracles, (as in the Hebrew tabernacle, Exodus 25:22,) the “cherubim” stand “round about” him. But when he executes his judgments, the “cherubim” are represented as his “chariot” under the throne, moving “straight forward,” “running and returning as the appearance of a flash of lightning.” Ezekiel 1:14. See notes on Psalm 18:10; 68:17. Compare Psalm 67:17; Deuteronomy 33:2; Daniel 7:9. This latter sense may suit the text better. Delitzsch renders it, “Thou who sittest enthroned above the ‘cherubim,’ oh appear!”

V. 2. 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.

Verse 2. 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.

Verse 2. Before Ephraim, &c. — That is, before all the tribes; in the face of all the people assembled at Jerusalem. These three, indeed, in some sense included the whole, Benjamin being incorporated with Judah, and the greatest part of Jerusalem, and the temple being in its lot, Manasseh comprehending the country beyond Jordan; and Ephraim, which was the head of the ten tribes, including all the rest. Some think, however, that these three are named in allusion to their ancient situation 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: and they followed it immediately in their marches. So that, as before them the ark of God’s strength arose to scatter their enemies, with a reference thereto, the sense here is, O thou who didst of old go forth before those tribes, do so again at this time. Perhaps, also, these tribes had a greater share of the calamities here referred to than the others, though this be not mentioned in the sacred history: and therefore the psalmist prays that God would appear particularly on their behalf.

Ver. 2. Before Ephraim, and Benjamin, and Manasseh. The twelve tribes in the wilderness encamped about the ark, forming a square whose sides were each twelve miles. The above three are mentioned here, because, according to the order of the march, these immediately followed the ark.

2. Before Ephraim and Benjamin and Manasseh—These tribes constituted the western division in the grand desert march. Numbers 2:18-24. “Ephraim and Manasseh,” here, represent the alienating jealousy of the “ten tribes,” as Benjamin does the internal division of the kingdom of Judah through the political adherents of the house of Saul. See introduction. Stir up thy strength—Compare “Take to thee thy great power,” Revelation 11:17. This awaking to action stands opposed to indifference and delay. The language is anthropopathic in accommodation to our weakness, speaking of God according to what we know of men.

V. 3. Turn us-To thy self.

Verse 3. Turn us again] wnbyvh 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, Psalm 80:14.

Verse 3. Turn us again — He means, either to our former quiet and flourishing state; or, to thyself, from whom Ephraim and Manasseh, with the rest of the ten tribes, have apostatized. See a similar prayer of Elijah for them, 1 Kings 18:37. Instead of, Turn us, Mudge reads, Restore us, which is equally agreeable to the original word, wnbyvh, hashibenu. “There are evidently four parts in this Psalm; all of which conclude with this verse, or with one varying very little from it. In the first, the psalmist entreats God to assist them, as he formerly did their forefathers. In the second, he beseeches him to have compassion upon their miserable condition. In the third, not to forsake those now for whom he had already done so much; and in the fourth, concludes with a prayer for their king, and a promise of future obedience, as a grateful return for God’s favours.” — Dodd.

3. Turn us again—Bring us back, or, cause us to return. Here, again, is the office of the “Shepherd of Israel.” In verse 1, he “leads Joseph like a flock;” now he is called to bring back the strayed ones. Thus the same word Psalm 23:3, “He restoreth [bringeth back] my soul.” It was the first want of the nation, and the first specified act of that saving strength invoked in the previous verse. Unquestionably the word bwv, (shoobh,) “turn,” is to be taken in the fullest sense of restoration, politically and spiritually. Nothing less than this would be equal to the national want or the impassioned language of the psalm. The word is often used spiritually in the sense of convert, as Psalm 19:7; 51:13; Isaiah 4:7; Ezekiel 18:21, 28; Malachi 2:6.

Verses 4-6. How long wilt thou be angry, &c. — Thou art so far from answering our prayers, whereby we seek thy favour, that, by thy continuing and increasing our miseries, thou seemest to be more incensed against us by them. But the words may be rendered, How long dost thou preserve thy wrath during the prayer of thy people? Thou feedest them with the bread of tears — With tears instead of bread, which they either want, or cannot eat because their grief hath taken away their appetites: or they eat their meat from day to day in tears. Thou makest us a strife unto our neighbours — Who used, and ought, to live peaceably and kindly with us. Thou makest us the object or matter of their strife and contention. He means, either, 1st, They strive one with another who shall do us the most mischief, or who shall take our spoils to themselves: or, 2d, They are perpetually quarrelling with us, and seeking occasions against us. Our enemies laugh among themselves — Insult over us, and take pleasure in our calamities.

4. Angry against the prayer of thy people—Hebrew, smoke against the “prayer.” So Psalm 74:1. An intensive form of representing anger or displeasure. As the judgment was not abated, notwithstanding the “prayer” of his “people,” the “prayer” seemed repulsed by the divine displeasure. Lamentations 3:8; Habakkuk 1:2.

Verse 5. Thou feedest them with the bread of tears] They have no peace, no comfort, nothing but continual sorrow.

In great measure.] vylv 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.

Verses 4-6. How long wilt thou be angry, &c. — Thou art so far from answering our prayers, whereby we seek thy favour, that, by thy continuing and increasing our miseries, thou seemest to be more incensed against us by them. But the words may be rendered, How long dost thou preserve thy wrath during the prayer of thy people? Thou feedest them with the bread of tears — With tears instead of bread, which they either want, or cannot eat because their grief hath taken away their appetites: or they eat their meat from day to day in tears. Thou makest us a strife unto our neighbours — Who used, and ought, to live peaceably and kindly with us. Thou makest us the object or matter of their strife and contention. He means, either, 1st, They strive one with another who shall do us the most mischief, or who shall take our spoils to themselves: or, 2d, They are perpetually quarrelling with us, and seeking occasions against us. Our enemies laugh among themselves — Insult over us, and take pleasure in our calamities.

5. Bread of tears… tears to drink—Hyperbole for great affliction, as Psalm 6:6, and 42:3; Isaiah 30:20. In great measure—Hebrew, in vlv, (shalish,) a liquid measure holding about two and a half gallons. The idea of giving “tears to drink” in a shalish is another hyperbole for abundantly.

Verse 6. Thou makest us a strife] The neighbouring 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 neighbouring nations join together to malign and execrate us. We are hated by all; derided and cursed by all.

Verses 4-6. How long wilt thou be angry, &c. — Thou art so far from answering our prayers, whereby we seek thy favour, that, by thy continuing and increasing our miseries, thou seemest to be more incensed against us by them. But the words may be rendered, How long dost thou preserve thy wrath during the prayer of thy people? Thou feedest them with the bread of tears — With tears instead of bread, which they either want, or cannot eat because their grief hath taken away their appetites: or they eat their meat from day to day in tears. Thou makest us a strife unto our neighbours — Who used, and ought, to live peaceably and kindly with us. Thou makest us the object or matter of their strife and contention. He means, either, 1st, They strive one with another who shall do us the most mischief, or who shall take our spoils to themselves: or, 2d, They are perpetually quarrelling with us, and seeking occasions against us. Our enemies laugh among themselves — Insult over us, and take pleasure in our calamities.

6. Thou makest us a strife unto our neighbours—Thou makest us an object, or butt, of contention. We appear to our neighbours as though thou hadst a controversy with us. Or, it may mean, that by not coming to their help, and turning them back to a better state, God held up to the scorn and derision of the neighbouring nations the intestine quarrels of the Hebrew family, thus prolonging the shame of their dissensions. But whether the “strife” lay between the people and their God, or between the different branches of their own brotherhood, the petty nations around them, who always wished them evil, looked on and laughed among themselves. So is it ever with the world when the Church is distracted with divisions and factions.

Ver. 7. Turn us, oh God—and we shall be saved. This is a prayer of confidence, that God would revive Judah and her allies after the double stroke of Shishak and Jeroboam’s most bloody wars.

7. Turn us again, O God of hosts—Three times is this plaintive prayer repeated, and once, “Return, we beseech thee, O God!” occurring as refrains at head of strophes. (Verses 3, 7-14, 19.) In chanting, the effect must have been indescribably solemn.

Verse 8. 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, Isaiah 5:1, &c.; by Jeremiah, Jeremiah 2:21; by Ezekiel, Ezekiel 17:5, 6; by Hosea, Hosea 10:1; by Joel, Joel 1:7; by Moses, Deuteronomy 32:32, 33; and often by our Lord himself, Matthew 20:1, &c.; Matthew 21:33, &c.; Mark 12:1, &c. 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 favourable 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, &c., 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.

Verses 8. 9. Thou hast brought a vine out of Egypt — Israel, or the church of God, is often compared to a vine: see Isaiah 5:2; Jeremiah 2:21; Ezekiel 17:6; Matthew 21:33. He alludes to the custom of transplanting trees for their more advantageous growth. Thou hast cast out the heathen — The nations of Canaan, to make room for it; seven nations to make room for that one; and planted it — In their place. Thou preparedst room before it — Hebrew, hynpl tynp, pinnita lepaneiah, thou didst prepare, or, prepare the way, before it; that is, thou didst purge or cleanse the soil, removing the stones, or roots, or plants, which might have hindered its growth or fruitfulness. Thou didst root out those idolatrous and wicked nations which would either have corrupted or destroyed thy church. And didst cause it to take deep root — By so firm a settlement in that land, and such a happy establishment of their government, both in church and state, that though their neighbours about them often attempted it, yet they could not prevail to pluck it up. And it filled the land — It flourished and spread itself over all the country. The whole land of Canaan was fully peopled by them. At first indeed they were not so numerous as perfectly to replenish it, Exodus 23:29. But in Solomon’s time Judah and Israel were as many as the sand of the sea; the land was filled with them, and yet was so fruitful that it was not overstocked.

8. Thou hast brought a vine out of Egypt—Not two vines, as they were now two kingdoms. Here the unity of the whole Hebrew family is beautifully represented, and God’s gracious care of it confessed, showing that this prayer-psalm was in behalf of the whole nation. A largehearted patriotism and true piety should go together. With this verse begin the details of the providential history of the Hebrew people.

V. 9. Preparedst-Thou didst root out the idolatrous nations. Deep root-Thou gavest them a firm settlement.

Verse 9. 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, &c. 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.

Verses 8. 9. Thou hast brought a vine out of Egypt — Israel, or the church of God, is often compared to a vine: see Isaiah 5:2; Jeremiah 2:21; Ezekiel 17:6; Matthew 21:33. He alludes to the custom of transplanting trees for their more advantageous growth. Thou hast cast out the heathen — The nations of Canaan, to make room for it; seven nations to make room for that one; and planted it — In their place. Thou preparedst room before it — Hebrew, hynpl tynp, pinnita lepaneiah, thou didst prepare, or, prepare the way, before it; that is, thou didst purge or cleanse the soil, removing the stones, or roots, or plants, which might have hindered its growth or fruitfulness. Thou didst root out those idolatrous and wicked nations which would either have corrupted or destroyed thy church. And didst cause it to take deep root — By so firm a settlement in that land, and such a happy establishment of their government, both in church and state, that though their neighbours about them often attempted it, yet they could not prevail to pluck it up. And it filled the land — It flourished and spread itself over all the country. The whole land of Canaan was fully peopled by them. At first indeed they were not so numerous as perfectly to replenish it, Exodus 23:29. But in Solomon’s time Judah and Israel were as many as the sand of the sea; the land was filled with them, and yet was so fruitful that it was not overstocked.

9. Thou preparedst room before it—This Hebrew vine came not to an unprepared place. The miracles of Egypt and the wilderness had caused the terror of God to fall upon the corrupt nations, and multitudes had fled from their country. The rest were cast out for their abominations. The Israelites entered the land in the opportune month, the forepart of April, just before harvest, (Joshua 3:15; 5:10, 12,) and the land was full of supplies. For the force of the word prepare, see Genesis 24:31; Isaiah 40:3; Malachi 3:1.

V. 10. The hills-They filled not only the fruitful valleys, but even the barren mountains.

Verse 10. 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 1 Kings 4:25; Micah 4:4; 1Mac 14:12. God so blessed the Jews, particularly in the days of David and Solomon, that all the neighbouring nations were subdued-the Syrians, Idumeans, Philistines, Moabites, and Ammonites.

Verses 10, 11. The hills were covered with the shadow of it — Its branches extended themselves over all the hills and mountains of Canaan; that is, the people multiplied so much, and became so numerous, that they filled not only the fruitful valleys, but even the barren mountains. And the boughs whereof were like the goodly cedars — Very different from those of ordinary vines, whose boughs are weak and small, and creep upon the walls, on other trees, or on the ground. Israel not only had abundance of men, but those mighty men of valour. She sent out her boughs unto the sea — That is, to the Mediterranean sea; and her branches unto the river — The river Euphrates, alluding to the extent of the Israelitish dominions in the time of David and Solomon.

V. 11. The river-They possessed the whole land, from the mid-land sea to the river Euphrates.

Verse 11. 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, Exodus 23:31; Deuteronomy 11:24.

Verses 10, 11. The hills were covered with the shadow of it — Its branches extended themselves over all the hills and mountains of Canaan; that is, the people multiplied so much, and became so numerous, that they filled not only the fruitful valleys, but even the barren mountains. And the boughs whereof were like the goodly cedars — Very different from those of ordinary vines, whose boughs are weak and small, and creep upon the walls, on other trees, or on the ground. Israel not only had abundance of men, but those mighty men of valour. She sent out her boughs unto the sea — That is, to the Mediterranean sea; and her branches unto the river — The river Euphrates, alluding to the extent of the Israelitish dominions in the time of David and Solomon.

11. She sent out her boughs unto the sea—The Mediterranean. And… unto the river—The Euphrates.

V. 12. Hedges-Taken away thy protection.

Verse 12. 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.

Verses 12, 13. Why hast thou broken down her hedges — That is, taken away thy protection, which was to thy people for walls and bulwarks: so that all they which pass by do pluck her — Pluck off her grapes, or tear off her boughs, as the word hwra, aruah, implies. Thus “the psalmist, having described the exaltation of Israel, under the figure of a vine, proceeds, under the same figure, to lament her depression. She is now represented as deprived of the protection of God, the counsels of the wise, and the arms of the valiant; of all her bulwarks and fortifications, and whatever else could contribute to her defence and security; so that, like a vineyard without a fence, she lay open, on every side, to the incursion and ravages of her neighbouring adversaries, who soon stripped her of all that was valuable, and trod her under foot.” — Horne. The boar of the wood doth waste it — By which he means some one of their most fierce and furious enemies; and the wild beasts of the field doth devour it — Some other potent enemy that made war upon and wasted them. Theodoret says, that Nebuchadnezzar was intended, and that he is very properly termed, The wild beast of the field, because he was more fierce than any other monarch. But the psalmist seems rather to refer to times antecedent to the period in which the Jews suffered so much from Nebuchadnezzar, and to intend some of their other cruel and unrelenting heathen enemies, who, like wild beasts, issuing out of a forest, invaded their country, resolved not only to spoil and plunder, but, if possible, to eradicate and extirpate this vine for ever. The metaphor of the vine is thus continued to a considerable length, and carried on very happily through the several particulars. “Among the many elegances with which this allegory abounds, that nicety, observable both in the beginning and close of it, is not the least; the author sliding, as it were, from the comparison into the subject itself, and from thence into the comparison, by an almost insensible gradation.” See Bishop Lowth’s Tenth Prelection.

Verse 13. The boar out of the wood] Nebuchadnezzar, king of Babylon, who was a fierce and cruel sovereign. The allusion is plain. The wild hogs 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.

Verses 12, 13. Why hast thou broken down her hedges — That is, taken away thy protection, which was to thy people for walls and bulwarks: so that all they which pass by do pluck her — Pluck off her grapes, or tear off her boughs, as the word hwra, aruah, implies. Thus “the psalmist, having described the exaltation of Israel, under the figure of a vine, proceeds, under the same figure, to lament her depression. She is now represented as deprived of the protection of God, the counsels of the wise, and the arms of the valiant; of all her bulwarks and fortifications, and whatever else could contribute to her defence and security; so that, like a vineyard without a fence, she lay open, on every side, to the incursion and ravages of her neighbouring adversaries, who soon stripped her of all that was valuable, and trod her under foot.” — Horne. The boar of the wood doth waste it — By which he means some one of their most fierce and furious enemies; and the wild beasts of the field doth devour it — Some other potent enemy that made war upon and wasted them. Theodoret says, that Nebuchadnezzar was intended, and that he is very properly termed, The wild beast of the field, because he was more fierce than any other monarch. But the psalmist seems rather to refer to times antecedent to the period in which the Jews suffered so much from Nebuchadnezzar, and to intend some of their other cruel and unrelenting heathen enemies, who, like wild beasts, issuing out of a forest, invaded their country, resolved not only to spoil and plunder, but, if possible, to eradicate and extirpate this vine for ever. The metaphor of the vine is thus continued to a considerable length, and carried on very happily through the several particulars. “Among the many elegances with which this allegory abounds, that nicety, observable both in the beginning and close of it, is not the least; the author sliding, as it were, from the comparison into the subject itself, and from thence into the comparison, by an almost insensible gradation.” See Bishop Lowth’s Tenth Prelection.

13. The boar out of the wood doth waste it—Wild hogs are numerous in the East, and their destructiveness a terror to the husbandman and vine-dresser. They go in herds, led by old boars, and move with great speed and fierceness. No ordinary fence will resist them, and they soon devastate a garden, or turn up a plot or field of turf to get the roots. They are very ferocious, never hesitating to attack a man or beast if obstructed. They still inhabit northern Palestine. The wild “boar” in the text may fitly point to Tiglath-pileser, the Assyrian king, who had already “wasted” Israel, and carried away numerous captives. 2 Kings 15:29; 1 Chronicles 5:26. See note on the title of the psalm. The moral application of the figure is easily seen.

Verse 14. 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.

Verse 15. 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 בנ ועל 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: ajyvm מלכא ועל veal MALCA MESHICHA, And upon the King Messiah, whom thou hast strengthened for thyself.” The Syriac, Vulgate, Septuagint, Æthiopic, and Arabic, have, “the Son of man,’ as in the seventeenth verse. Eighteen of Kennicott’s and Deuteronomy Rossi’s MSS. have אדם בנ 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.

Verse 15. And the vineyard — Hebrew, hnk, channah, which Buxtorf translates, surculus, planta, a branch, or plant, but which Dr. Hammond says “may be most fitly rendered a root, or stock, such as is wont to be planted. For this we know,” proceeds he, “that a branch of a vine, being laid in the ground, will take a root to it, and so be fit to be planted.” And after many critical remarks on the sense of the word, as used in other places, he adds, “by all this it appears that hnk here, having in its original meaning somewhat of strength and stability, (being used for a foot, or basis,) and being by the context confined to vines, must signify such a slip, or young stock, or plant, as is fit to be set, or grow by itself. And being by the Masorites (Jewish rabbins) written with a large k, (caph,) signifies this eminent plant, the whole people of the Jews whom God had chosen; and so his right hand is truly said to have planted it.” And the branch that thou madest strong for thyself — Hebrew, ˆb, ben, the son, namely, the son of the root or stock, according to the Hebrew phraseology, which terms any thing, that is produced by another, its son or daughter. Thus branches are called twnb, benoth, daughters, Genesis 49:22. The royal family of David is evidently intended here, which God had raised and established for himself, to accomplish his eternal purpose of saving mankind by the Messiah, who was one day to spring from the root of Jesse. The Chaldee paraphrast expounds the branch of Messiah himself; “On King Messiah, whom thou hast established,” &c. So do the rabbins, Aben Ezra and Obadiah, cited by Dr. Hammond. And the LXX. have rendered the clause, epi uion anqrwpou, on the Son of man, an expression actually used by the psalmist, verse 17. “To the advent of this Son of man.” says Dr. Horne, “Israel was ever accustomed to look forward, in time of affliction; on his second and glorious advent the Christian Church must fix her eye, in the day of her calamities.”

Ver. 15. And the branch. This is a frequent emblem of the Messiah. Isaiah 11:1. Jeremiah 23:5. Zechariah 3:8. 6:12. But the Hebrew here is ˆb la al ben, upon the SON. The LXX and the Vulgate have “the Son of man;” and the Chaldee, “upon the King Messiah, whom thou madest strong for thyself.” It is rendered literally at ver. 17, the man of thy right hand—the Son of man, that is Christ Jesus. Psalm 110:1. Hebrews 1:13.

15. And the vineyard which thy right hand hath planted—hnk, (kannah,) translated “vineyard,” signifies a layer-plant, or shoot. Its etymological sense, figuratively applied, takes us back to the germ life of the nation, when first planted in Canaan. Adopting the version of Gesenius we may read: “Behold and visit this vine; even the tender shoot which thy right hand hath planted.” The appeal is pathetic, like that of the infant child to the parent, and the successive pleas, “look down,” “behold,” “visit this vine,” indicate the earnestness of the prayer. And the branch that thou madest strong for thyself—The Hebrew reads, The son that thou hast strengthened; but though the figure is changed the sense is “branch,” or vine.

V. 16. They-Thy people, signified by the vine. So now he passes from the metaphor to the thing designed by it.

Verse 16. It is burned with fire, &c. — Namely, thy vineyard or branch; since, upon our provoking sins, thou hast withdrawn thy mercy from us, the enemies have broken in upon us, and great numbers of us are destroyed already, and may be compared to the numerous branches of a remaining stock, which, being cut off, are burned with fire. They perish — Namely, thy people of Israel, signified by the vine. So now he passes from the metaphor to the thing signified by it. At the rebuke of thy countenance — Through the effects of thine anger, without which our enemies could do us no hurt.

16. It is burned with fire… cut down—As the tender vines are devoured by fire, so the nation had been wasted by foreign war and internal broils. The twofold figure of cutting and burning seems borrowed from Isaiah 33:12, “As thorns cut up, shall they be burned with fire.” The predominant figure of the vine here begins to yield to the literal application, which further discovers itself in verses 17, 18.

V. 17. 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.

Verse 17. 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.

Verses 17, 18. Let thy hand — Thy power, to protect and strengthen him; be upon the man of thy right hand — That king (whoever he was) of the house of David, that was now to rule and go in and out before them. He calls him the man of God’s right hand, because he was the representative of their state, which was dear to God, as a man’s right hand is dear to himself, and as Benjamin, whose name signifies the son of the right hand, was dear to his father Jacob; and because 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 was under-shepherd to him who was the great Shepherd of Israel. Upon the son of man — That king of David’s race, just mentioned, in whose safety and prosperity he considered the welfare and happiness of the whole kingdom as being involved; whom thou madest strong for thyself — That is, to serve the interest of thy kingdom among men. So will we not go back from thee — This glorious favour of thine will oblige us to love and serve thee, and trust in thee so long as we have a being, and will preserve us from relapsing into idolatry and wickedness, as we have too often done. Quicken us — Revive and restore us to our former tranquillity and happiness; revive our dying interests, and our drooping spirits, and we will call upon thy name — We shall be encouraged, and will continue to do so upon all occasions, having found, by experience, that it is not in vain. 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. He is the man of God’s right hand; to whom he has sworn by his right hand, as the Chaldee interprets it; whom he has exalted to his right hand, and who is indeed the right hand and arm of the Lord, invested with all power in heaven and on earth. And he is that Son of man whom the Father made strong for himself for the glorifying of his name, and the advancing of the interests of his kingdom among men. God’s hand was upon him throughout his whole undertaking, to support and strengthen, to protect and animate him, that the good pleasure of the Lord might prosper in his hand. And the stability and constancy of believers, in his work and service, are owing to his grace upholding and strengthening them.

17. Let thy hand be upon the man of thy right hand—That is, upon the man thou hast chosen for the first place of honour and confidence. The allusion is to the ancient custom of placing the first in honour at the right hand. 1 Kings 2:19; Psalm 45:9. As to the supposed doubtfulness whether the Hebrew phrase “thy hand be upon the man,” etc., is to be taken in a good or in an evil sense, the connexion clearly shows the former, which is not unusual, as in such passages as Ezra 7:9; 8:22; Nehemiah 2:8, 18; Isaiah 1:25. Some have taken Ënymy vya, the man of thy right hand, to refer to Christ. Upon the son of man—The same as the man of thy right hand. The words “right hand” and “son,” in these two members of the verse, put together, make the Hebrew name Benjamin, (son of the right hand,) which some suppose was intentional, “on account of the connexion of that tribe with both the rival kingdoms, its central position, its possession of the sanctuary, [Moriah was within its tribal limits,] and its historical relation to the infant monarchy under Saul the Benjamite.” Viewed in this light it is a delicate compliment to the tribe of Benjamin. But the descriptive titles may apply to any person whom God might choose to act in his name as the restorer and saviour of his people, or, as in the preceding figure of the vine, as personifications of the Hebrew nation itself, which ranked as a prince at the right hand of God. The imagery is explained in the next verse.

V. 18. Go back-Revolt from thee to idolatry or wickedness. Quicken-Revive and restore us to our tranquility.

Verse 18. So will 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 thy name.] We will invoke thee. Thou shalt be for ever the object of our adoration, and the centre of all our hopes.

Verses 17, 18. Let thy hand — Thy power, to protect and strengthen him; be upon the man of thy right hand — That king (whoever he was) of the house of David, that was now to rule and go in and out before them. He calls him the man of God’s right hand, because he was the representative of their state, which was dear to God, as a man’s right hand is dear to himself, and as Benjamin, whose name signifies the son of the right hand, was dear to his father Jacob; and because 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 was under-shepherd to him who was the great Shepherd of Israel. Upon the son of man — That king of David’s race, just mentioned, in whose safety and prosperity he considered the welfare and happiness of the whole kingdom as being involved; whom thou madest strong for thyself — That is, to serve the interest of thy kingdom among men. So will we not go back from thee — This glorious favour of thine will oblige us to love and serve thee, and trust in thee so long as we have a being, and will preserve us from relapsing into idolatry and wickedness, as we have too often done. Quicken us — Revive and restore us to our former tranquillity and happiness; revive our dying interests, and our drooping spirits, and we will call upon thy name — We shall be encouraged, and will continue to do so upon all occasions, having found, by experience, that it is not in vain. 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. He is the man of God’s right hand; to whom he has sworn by his right hand, as the Chaldee interprets it; whom he has exalted to his right hand, and who is indeed the right hand and arm of the Lord, invested with all power in heaven and on earth. And he is that Son of man whom the Father made strong for himself for the glorifying of his name, and the advancing of the interests of his kingdom among men. God’s hand was upon him throughout his whole undertaking, to support and strengthen, to protect and animate him, that the good pleasure of the Lord might prosper in his hand. And the stability and constancy of believers, in his work and service, are owing to his grace upholding and strengthening them.

18. So will not we go back—With these earnest petitions graciously answered we shall no more backslide. Quicken us—Cause us to live; equal to, “Preserve alive thy work.” Habakkuk 3:2.

Verse 19. 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!

19. Turn us again, O Lord God of hosts—The closing refrain. See verse

7. In this wonderful prayer a noticeable rising in the titles of deity appears: “Shepherd of Israel,” “God,” “God of hosts,” “Jehovah, God of hosts;” and with the endearing and awful names of deity, urged in the agony of desire and the imminence of ruin, rises the psalmist’s earnest, tender, and appealing pathos. With the good King Hezekiah and the prophets Isaiah, (now in his vigour,) Micah, and Hosea, to cooperate in the movements of the reformation, as in the spirit of this psalm, how could they fail of success? Yet most of the people of the northern tribes mocked at the preachers and heralds, though many were brought back to God. 2 Chronicles 30:10, 11. After this by Hezekiah, no great effort was made to reclaim the wasted “ten tribes,” or kingdom of Israel. At the restoration of Judah from the Babylonian captivity, all of Israel, of whatsoever tribe, who could prove their genealogical descent, were welcomed back to the fellowship of the Hebrew family; but beyond this no restoration of the lost “ten tribes” has ever been made, nor has history preserved any record of their distinct existence. We know that in later times the Galileans, Samaritans, and those east of Jordan were largely of mixed heathen and Hebrew blood.