TITLE. To the Chief Musician upon
Shoshannim Eduth. For the fourth time we have a song upon
Shoshannim, or the lilies; the former ones being Psalms 45, 60,
and 69. Why this title is given it would be difficult to say in
every case, but the delightfully poetical form of the present
Psalm may well justify the charming title. Eduth
signifies testimony. The Psalm is a testimony of the church as a
"lily among thorns." Some interpreters understand the
present title to refer to an instrument of six strings, and
Schleusner translates the two words, "the hexachord of
testimony." It may be that further research will open up to
us these "dark sayings upon a harp." We shall be
content to accept them as evidence that sacred song was not
lightly esteemed in the days of old. A Psalm of Asaph. A
latter Asaph we should suppose, who had the unhappiness to live,
like the "last minstrel, "in evil times. If by the
Asaph of David's day, this Psalm was written in the spirit of
prophecy, for it sings of times unknown to David.
DIVISION. The Psalm divides itself
naturally at the refrain which occurs three times: "Turn us
again, O God, "etc. Ps 80:1-3 is an opening address to the
Lord God of Israel; from Ps 80:4-7 is a lamentation over the
national woe, and from Ps 80:8-19 the same complaint is
repeated, the nation being represented in a beautiful allegory
as a vine. It is a mournful Psalm, and its lilies are lilies of
the valley.
EXPOSITION
Verse 1. "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.
Verse 2. "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.
Verse 3. "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."
Verse 4. "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?
Verse 5. "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.
Verse 6. "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.
Verse 7. "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.
Verse 8. "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.
Verse 9. "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.
Verse 10. "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.
Verse 11. "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.
Verse 12. "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.
Verse 13. 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.
Verse 14. 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.
Verse 15. 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."
Verse 16. 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.
Verse 17. 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.
Verse 18. 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.
Verse 19. 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.
EXPLANATORY NOTES AND QUAINT SAYINGS
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.
Verse 1. 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.
Verse 1. "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.
Verse 1. "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."
Verse 1. "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.
Verse 1. "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.
Verse 2. "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.
Verse 3. "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.
Verse 4. "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.
Verse 4. "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.
Verse 5. "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.
Verse 7. "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.
Verse 7. 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.
Verse 8. "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.
Verse 14. 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.
Verse 14. 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.
Verse 14. 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.
Verse 17. 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.
Verse 17. 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.
Verse 17. 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.
Verse 17. 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.
Verse 18. 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.
Verse 19. During distress God comes; and when he comes
it is no more distress. Gaelic Proverb.
Verse 19. 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.
HINTS TO THE VILLAGE PREACHER
Verse 1. In what respects the Lord acted as a Shepherd
to Israel, as illustrative of his dealings with his Church.
Verse 2. Salvation expected in connection with the
people of God, their prayers, labours, and daily service.
Verse 3. The double work in salvation, (1) Turn us;
(2) Turn to us.
Verse 4. What prayers they are which make God angry.
Verse 5. 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.
Verse 7. Conversion, communion, confidence of
salvation.
Verses 8-15. Parallel between the Church and a vine.
Verse 12.
1. The hedges of the Church.
2. Their removal.
3. The deplorable consequences.
Verse 13. 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.
WORKS UPON THE EIGHTIETH PSALM
Hieronymi Savonarolae Ferrariensis
Meditationes in Psalmos—Miserere—In Te Domine Speravi, et
Qui Regis Israel (12mo. Leyden: 1633).
A Few Words on the Eightieth Psalm. By
CHARLOTTE ELIZABETH. 1835.