Psalm 80 commentary

PSALM 80 COMME TARY
EDITED BY GLE PEASE
For the director of music. To the tune of “The
Lilies of the Covenant.” Of Asaph. A psalm.
I TRODUCTIO
SPURGEO , "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 45:1-17; Psalms 60:1-12; Psalms 69:1-36. 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.
DIVISIO . The Psalm divides itself naturally at the refrain which occurs three
times: "Turn us again, O God, "etc. Psalms 80:1-3 is an opening address to the Lord
God of Israel; from Psalms 80:4-7 is a lamentation over the national woe, and from
Psalms 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.
ELLICOTT, "That this plaintive cry for restoration to a state which should be
indicative of the Divine favour, arose from Israel when groaning under foreign
oppression which it was powerless to resist, is plain and incontestable. And if, with
the almost unanimous consent of critics, we are right in rendering Psalms 80:6,
“Thou makest us an object of strife to our neighbours,” we should be able to
approximate very nearly to the date of the poem. For there are only two periods
when Palestine became an object of dispute between rival powers: when Assyria and
Egypt made it their battleground; and, at a much later date, when it was the apple
of discord between the Ptolemies and the Seleucidæ. But at the earlier of these two
periods the language of the poet descriptive of utter prostration and ruin (Psalms
80:16) would hardly have been suitable. We hear, too again, in Psalms 80:4, the

pathetic “how long?” of the Maccabæan age. o argument for date or authorship
can safely be drawn from the mode in which the tribes are mentioned and arranged
in Psalms 80:2. (See ote.) The refrain at Psalms 80:3; Psalms 80:7; Psalms 80:19
indicates the structure of the poem.
COKE, "Title. ‫למנזח‬ ‫אל‬ ‫שׁשׁנים‬ ‫עדות‬ ‫ףּלאס‬ ‫מזמור‬ lamnatseach el shoshanniim eiduth
leasaph mizmor.] The author of this psalm, under the figure of a vine, represents the
deplorable state of the Jewish nation, and begs of God, at length to take compassion
on them, and to protect some young prince, whom he seemed to have raised up and
inspirited with vigour for a restoration. See Psalms 80:17. This young prince seems
to be Josiah, by the character of vigour, by the reformation's seeming to depend
upon him, Psalms 80:18 and by the author's praying God to appear in their favour,
in the face of all the tribes, which, in his time, we know, were assembled together at
Jerusalem: just at that time, probably, this hymn was composed. Others think, that
it was written upon the invasion of Judea by Sennacherib. It is plain however from
the first verse, that it was composed while the temple was standing. At the same time
it is certain, that the spiritual mind will view the whole in an infinitely higher sense,
as relating to Christ and his church.
1 Hear us, Shepherd of Israel,
you who lead Joseph like a flock.
You who sit enthroned between the cherubim,
shine forth
BAR ES, "Give ear - Incline the ear; as if the ear of God was then turned away, or
as if he was inattentive to what was occurring. See the notes at Psa_5:1. O Shepherd of
Israel. See the notes at Psa_23:1.
Thou that leadest Joseph like a flock - Joseph, the father of Ephraim and
Manasseh. See the notes at Psa_78:67. The name Joseph seems here to be used
poetically to represent the whole people of Israel, as he was a man so prominent in their
history, and especially as Egypt is mentioned as the country from which the vine had
been transplanted - a country where Joseph had acted so important a part, and in
connection with which his name would be so naturally associated. The meaning is, that
God had led the tribes of the Hebrew people as a shepherd leads or conducts his flock.
Thou that dwellest between the cherubims - See the notes at Psa_18:10. The
allusion here is to God as dwelling, by a visible symbol - the Shechinah - on the mercy-

seat, between the cherubims. Exo_25:18, Exo_25:22; Exo_37:7; 1Sa_4:4; 1Ki_6:25. See
the notes at Isa_37:16; and notes at Heb_9:5. “Shine, forth.” Manifest thyself. Let light
come from thy presence in the midst of our darkness and calamity.
CLARKE, "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.
GILL, "Give ear, O Shepherd of Israel,.... The title of a shepherd for the most part
belongs to the Messiah, and who is expressly called the Shepherd and stone of Israel, as
distinct from the God of Jacob, Gen_49:24 and may be so called because he was to be,
and was of Israel, according to the flesh, and sent to the lost sheep of the house of Israel,
and appointed by his Father as a Shepherd over them; and it is on the mountains of
Israel he provides a good fold, and pasture for his sheep, Rom_9:4 and it is for the
spiritual Israel, his sheep, his elect, both among Jews and Gentiles, for whom he laid
down his life; by which it appears that he is the good Shepherd, as he also is the great,
the chief, the only one; though this character also may be given, and agrees unto God the
Father, who rules, and governs, and feeds his people, his spiritual Israel, as a shepherd
his flock; and who is addressed by his people, and is desired to "give ear" to their cries
and prayers in their affliction and distress: God has an ear to hear his people's prayers,
though sometimes they think he does not hear them; but he not only hears, but answers
sooner or later, and in his own way; and the consideration of his character as a shepherd
may be an encouragement to their faith, that he will hear, and will not withhold any
good thing from them, Psa_23:1.
thou that leadest Joseph like a flock; the posterity of Joseph, the same with Israel,
the spiritual Israel, who are like a flock of sheep, a separate people, distinguished by the
grace of God, and purchased by the blood of Christ; and as there is but one Shepherd, so
one fold, and one flock, and that but a little one neither; and which is sometimes called a
flock of slaughter, because exposed to the rage and fury of men; yet a beautiful one in the
eye of Christ, which he undertook to feed: and this he leads on gently and softly,
gradually, and proportionate to their strength, or as they are able to bear; he leads in and
out, and they find pasture; he leads them out of their former state and condition, in
which he finds them, out of the pastures of sin and self-righteousness into the green

pastures of his love, grace, word, and ordinances:
thou that dwellest between the cherubim; which were over the mercy seat, and
were either emblems of angels, among whom Jehovah dwells, and is surrounded by
them; by whom Christ was ministered to on earth, and now in heaven, and among whom
he was when he ascended thither, and where they are subject to him: or of the two
Testaments, which look to Christ, the mercy seat, and agree with each other in their
testimony of him, and in other things; and where these are truly opened and explained,
there the Lord dwells: or rather of the saints of both dispensations, who look to Christ
alone for salvation, and expect to be saved by his grace; are both partakers of it, as they
will be of the same glory; and among these the Lord dwells as in his temple; though it
seems best of all to consider them as emblems of Gospel ministers, since Ezekiel's four
living creatures are the "cherubim", Eze_10:20, and these the same with John's four
beasts, or living creatures, who were certainly men, being redeemed by the blood of
Christ; and were ministers, being distinguished from the four and twenty elders, Rev_
4:6 and among these the Lord dwells, and with them he has promised his presence shall
be unto the end of the world:
shine forth; either God the Father, who dwelt between the cherubim, over the mercy
seat, who sits upon a throne of grace, from whence he communes with his people and
communicates to them; and then the request is, that he would shine forth in the
perfections of his nature, as he has done in his Son, the brightness of his glory, and in
redemption and salvation by him, where they are all illustriously displayed; and
particularly in his lovingkindness through him, which has appeared and shone forth in
the mission of Christ, and in giving him up for us all; and by granting his gracious
presence unto his people in Zion, in his house and ordinances; see Psa_1:2, or the
Messiah, the Shepherd of Israel, and the Leader of his flock, and under whom the living
creatures and cherubim are, Eze_1:26, that he would shine forth in human nature; that
this bright morning star would appear; that the dayspring from on high would visit men,
and that the sun of righteousness would arise with healing in his wings; and that the
glorious light of his Gospel would break forth, and the grace of God, the doctrine of it,
appear and shine out unto all men, Jews and Gentiles.
HE RY, "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 (Psa_80:1, Psa_80:2); 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 (Psa_79:13), 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.
JAMISO , "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.
Joseph — for Ephraim (1Ch_7:20-29; Psa_78:67; Rev_7:8), for Israel.
Shepherd — (Compare Gen_49:24).
leadest, etc. — (Psa_77:20).
dwellest ... cherubim — (Exo_25:20); the place of God’s visible glory, whence He
communed with the people (Heb_9:5).
shine forth — appear (Psa_50:2; Psa_94:1).
CALVI , "1Hearken, 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? or, 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.
SPURGEO , "Ver. 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.
EXPLA ATORY OTES A D QUAI T SAYI GS
Title. It is an Asaph prayer again, full of pleas in Israel's behalf. It is as if they had
before them Isaiah 63:1, "Then he remembered the days of old." They call to his
mind the days of Joseph, when (Genesis 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 umbers 10:32-34) "O God,
bring us back again! Cause thy face to shine! and all shall be well again!" Andrew
A. Bonar.
Ver. 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.
Ver. 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.
Ver. 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. ot 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. otice 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.
ow, 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 threatenedâ€”of being swept down into that
mysterious sea of death, which swallows up the Jordan itself, â€”was more solemn
and suggestive. W. M. Thomson, in "The Land and the Book."
Ver. 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.
Ver. 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 3:1-24;
Psalms 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.
ELLICOTT, "(1) The reference to the shepherd, so characteristic of the Asaphic
psalms, is, no doubt, here chosen especially in recollection of Genesis 48:15; Genesis
49:24. “Shepherd” and “Rock” were Jacob’s especial names for God, as the “Fear”
was that of Isaac, and the “Mighty” that of Abraham; but in the blessing of Joseph
the patriarch seems to have made more than usually solemn pronunciation of it. It
is, therefore, very doubtful whether we must press the selection of Joseph here as a
distinct and intended reference to the northern tribes or kingdom, in distinction to
Judah or the southern kingdom.
Dwellest.—Rather, sittest (enthroned). (Comp. Psalms 99:1.) That this is not a
merely poetical idea drawn from clouds (as possibly in Psalms 18:10), but is derived
from the throne, upheld by the wings of the sculptured cherubim in the Temple, is
proved by Exodus 25:22. (Comp. umbers 7:89. Comp. also “chariot of the
cherubim,” 1 Chronicles 28:18; Sirach 49:8; also Isaiah 6:1; Isaiah 37:16; Ezekiel
1:26.)
WHEDO , "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; umbers 7:89. But in Ezekiel 1:4-26; Ezekiel
10:1, the “cherubim” are represented as under the throne of God. So, also, in 2
Samuel 22:11; Psalms 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 Psalms 18:10; Psalms 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!”

K&D 1-3, "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 (‫ה‬ ֶ‫ּע‬‫ר‬), 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 ‫ה‬ ָ‫יע‬ ִ‫ּופ‬‫ה‬ (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 ‫ג‬ ֵ‫ּה‬‫נ‬ 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 ‫ר‬ ֵ‫ּור‬‫ע‬ (excitare) in distinction from ‫יר‬ ִ‫ע‬ ֵ‫ח‬
(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. ‫ה‬ ָ‫כ‬ ְ‫ל‬ is a
summoning imperative.
(Note: 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 54c it is straightway
written ‫.לך‬ Such a ‫לכה‬ = ָ‫ך‬ ְ‫ל‬ is called in the language of the Masora, and even in the
Midrash (Exod. Rabba, fol. 121), ‫ודאית‬ ‫לכה‬ (vid., Buxtorf, Tiberias, p. 245).)
Concerning ‫ה‬ ָ‫ֽת‬ ָ‫ע‬ ֻ‫שׁ‬ְ‫י‬ 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 ‫ה‬ ָ‫שׁ‬ ְ‫ּר‬‫ח‬ ַ (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 ‫נוּ‬ ֵ‫תב‬ ִ‫שׁ‬ ֲ‫,ה‬ 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
(‫ה‬ ָ‫ֽע‬ ֵ‫שׁ‬ָ‫וּ‬ִ‫נ‬ְ‫.)ו‬

BI 1-19, "Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock.
The Almighty in relation to erring man
I. As a shepherd (Psa_80:1).
1. His flock indicated. “Joseph” may stand for all Israel, and Israel as an illustration
of the moral condition of men everywhere.
(1) Rebellious.
(2) Discontented.
(3) Pursuing a perilous journey.
2. His dwelling-place described. Dwelt in symbol on mercy-seat. Now, God is in
Christ, reconciling the world.
3. His interposition invoked (Psa_80:2).
(1) The end. “Save us.”
(2) The means. Divine strength Divine turning. Divine favour.
II. As a character (Psa_80:4). God’s chastisements are—
1. Always deserved.
2. Often very painful. Physical anguish, moral distress, social bereavement,
disappointment, persecution.
3. They sometimes stimulate prayer. However great our afflictions, if they but send
us in prayer to God, they are blessings in disguise.
III. As a cultivator (Psa_80:8-13).
1. The work He does.
(1) He prepares the soil. There is only one moral soil in the universe in which
dead souls can be quickened and be rightly developed, and that is the Gospel of
Christ. Souls are seeds.
(2) He deposit the seed. God alone can bring the soul into the soil of Gospel truth
and root it there.
(3) He trains the plant. “The hills were covered with the shadow of it.” The
Jewish people became a grand nation under His training. So do human souls
become under His spiritual training.
2. The evil He permits. “Why hast thou then broken down her hedges?” etc. He did
not do it by His direct agency, only by permission. He could have prevented it. He
could have crushed the invaders. But He did not. For wise and beneficent purposes,
He permitted it. So it is in the department of spiritual culture. He permits evils.
IV. As the restorer (Psa_80:14-19).
1. He restores by special visitation. “Look down from heaven,” etc. Dead souls are
restored to life because God visits the world. “He bowed the heavens and came
down.” He appeared in Christ.
2. He restores from apparently the most hopeless condition (Psa_80:16). “There is
nothing too hard for the Lord.” “He is able of these stones to raise up children,” etc.

“Can these dry bones live?” you say. Yes, they can.
3. He restores by quickening the soul into devotion (Psa_80:18). (Homilist.)
The relative Deity
I. Here He is presented in His relative character. He is a “Shepherd.” As a Shepherd He
has universal knowledge, self-sacrificing love, and almighty power.
II. Here He is presented in His relative agency. “Thou that leadest Joseph like a flock.”
He leads us now by the dictates of moral reason, the events of His providence, the
revelations of His book, and the influence of His Spirit.
(1) The insufficiency of human reason.
(2) The free agency of man;—He “leads,” not drives.
(3) The considerateness of His compassion.
III. Here He is presented in His relative posture. “Thou that dwellest between the
cherubims, shine forth.” Man, from his nature, requires a place for his God—some point
in space where he may meet Him. Under the old dispensation this want was met by His
appearing in the Shekinah over the mercy-seat. In the new it is met in Christ, of which
the old manifestation was but the symbol. Christ is the “Mercy Seat “ where man meets
his God.
IV. Here He is presented in His relative light, “Shine forth.” We want Him to shine forth
upon us through Christ. (Homilist.)
Thou that dwellest between the cherubims, shine forth.
The mercy-seat
The prayer in the text may be offered—
1. When we are seeking the pardon of our offences,—when our hearts are stricken
with conviction,—when we understand and feel that it is an evil thing to sin against
God.
2. When we are oppressed by spiritual adversaries.
3. When commending particular efforts for the advancement of the Saviour’s
kingdom to the Divine regard.
4. When we contemplate the general condition and wants of mankind. (J. Parsons.)
The God that dwelleth between the cherubims
I. The character of God represented by this phrase.
1. A God of glory.
2. A God of holiness and justice.
3. A God of mercy, full of love and goodness.

4. A God of condescending intercourse. God might be approached with safety and
success as He sat upon the mercy-seat sprinkled with blood (Exo_29:43-46).
II. The import of the prayer in the text. “Thou that dwellest between the cherubims,
shine forth,” smile upon us with Thy heavenly favour; cast away all our transgressions
from Thy sight; break in upon our darkened souls with the light of Thy truth, and cause
us to see and know the truth with enlightened understandings; chase away with Thy
bright beamings the gloom of sin and unbelief; and let Thy peace “which passeth all
understanding,” and the “joy of the Holy Ghost,” dwell within us, to be our portion at all
times. Guide us by Thy unerring counsel here, and receive us to Thy eternal glory
hereafter. (J. S. Broad, M. A.)
The word “God” means the Shining One
Special reference is probably made to the Shekinah. God under the Old Testament was
manifesting His presence in a cloud of dazzling light. The name, therefore, by which He
was known was the Brilliant or Shining One. It was long supposed that God
etymologically meant good. God, good—they were believed to be one and the same word.
But further investigation seems to point out that the English God, the Latin Deus, the
Greek Theos, the Welsh Duw—all come from an old Aryan root signifying “to shine.”
Men thought of God, and to what could they compare Him? To nothing else than the
shining splendour of the light. God is light, God means the “Shining One.” (Cynddylan
Jones.)
2 before Ephraim, Benjamin and Manasseh.
Awaken your might;
come and save us.
BAR ES, "Before Ephraim, and Benjamin, and Manasseh - Ephraim and
Manasseh were the two sons of Joseph, and their names were given to two of the tribes
of Israel. See the notes at Psa_78:67. They seem to have been particularly mentioned
here, because Joseph, their father, had been referred to in the previous verse; and it was
natural, in speaking of the people, to mention his sons. Benjamin is mentioned because,
in the encampment and march through the wilderness, these three tribes always went
together, as the descendants of the same mother. Gen_46:19-20; Num_2:18-24; Num_
10:22-24. It is probable that they were always especially united in the great operations of
the Hebrew people, and that when one was mentioned it was customary to mention the

others, as being of the same family, or descended from the same mother. There does not
appear, from the psalm itself, any particular reason why the prayer is offered that God
would manifest himself especially to these three tribes; and nothing in regard to the
occasion on which the psalm was composed, can be argued from the fact that they are
thus mentioned.
Hengstenberg indeed supposes that the common idea that the tribe of Benjamin
adhered to Judah in the revolt of the ten tribes is erroneous, and that Benjamin was one
of the ten tribes which revolted; and that Simeon was not included in the number
because he had no separate territory, but only certain towns and places within the limits
of the tribe of Judah. Prof. Alexander, embracing this opinion, supposes that the psalm
refers to the calamities which came upon the ten tribes at the time of their captivity. But
this supposition seems to me to be improbable. The obvious and fair interpretation of
the narrative on the subject is, that the tribe of Benjamin adhered to that of Judah at the
time of the revolt, for it is said 1Ki_12:21 that “when Rehoboam was come to Jerusalem,
he assembled all the house of Judah, with the tribe of Benjamin, an hundred and
fourscore thousand chosen men, which were warriors, to right against the house of
Israel, to bring the kingdom again to Rehoboam, the son of Solomon.” Besides, even on
the supposition that Benjamin was one of the ten revolted tribes, the fact that these three
tribes are particularly mentioned together would not prove that the psalm referred to the
carrying away of the ten tribes into Assyria, for still the question would arise why these
are particularly mentioned rather than any other of the ten. It seems to me, therefore,
that the fact that these are specified can be explained on the suppositions above
suggested:
(a) That the main reference in the psalm was to the coming out of Egypt - the bringing
the “vine” - that is, the people - from that land Psa_80:8;
(b) That in alluding to that, it was natural to make mention of Joseph, who was so
distinguished there, and who, after so many trials, was exalted to so great honor that his
name might be given to the whole people;
(c) That when Joseph had been spoken of, it was natural, in the progress of the psalm,
to mention particularly the names of his sons, Ephraim and Manasseh; and
(d) that having mentioned them, it was natural also to refer to one whose name was
always associated with that of Joseph as his younger brother by the same mother, and to
the tribe of that name which was always associated with Ephraim and Manasseh in the
march.
I regard the psalm, therefore, as referring to the entire Hebrew people, and the names
of these three tribes as representatives of the whole nation. The prayer is, that God
would manifest; himself in the presence of his people.
Stir up thy strength - As if he were indifferent to their condition; as if he put forth
no effort to save them. See the notes at Psa_35:23.
And come and save us - Margin, as in Hebrew, come for salvation to us. That is,
Come and deliver us from our enemies and our dangers.
CLARKE, "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.

GILL, "Before Ephraim, Benjamin, and Manasseh, stir up thy strength,....
Which Christ did in the public ministry of the word, speaking as one having authority,
and not as the Scribes and Pharisees; and in the performance of miracles, openly, and in
the sight of all; and in his sufferings and death for the salvation of his people; in which
he appeared to be the mighty God, travelling in the greatness of his strength, and mighty
to save. These tribes design all Israel, before whom the above things were done; and the
allusion is to these three tribes marching immediately after the Kohathites, who carried
the ark on their shoulders in journeying, Num_2:17 which is called the Lord's strength,
and the ark of his strength, Psa_78:61. The Targum in the king's Bible reads, to the
children of Ephraim, &c. reading ‫לבני‬ instead of ‫;לפני‬ see the Masorah, and Pro_4:3,
and come and save us; come from heaven to earth, not by change of place, but by
assumption of nature; this was promised and expected, and is here prayed for; Christ is
now come in the flesh, which to deny is antichristian; and his end in coming was to save
his people from their sins, from the curse and condemnation of the law, and wrath to
come; and as he came on this errand, he is become the author of eternal salvation, in w
JAMISO , "Before Ephraim, etc. — These tribes marched next the ark (Num_
2:18-24). The name of Benjamin may be introduced merely in allusion to that fact, and
not because that tribe was identified with Israel in the schism (1Ki_12:16-21; compare
also Num_10:24).
ELLICOTT, "(2) Before Ephraim . . .—The tribes named from Joseph’s sons and
his uterine brother naturally range together; they encamped side by side on the west
of the Tabernacle, and when the ark moved forward they took their places
immediately behind it to head the procession. The preposition “before” would alone
show that this ancient arrangement, and no recent political event, determines the
manner in which the poet introduces the tribes. It is used of a funeral procession (2
Samuel 3:31; Job 21:33).
SPURGEO , "Ver. 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 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.
WHEDO , "2. Before Ephraim and Benjamin and Manasseh—These tribes
constituted the western division in the grand desert march. umbers 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.
3 Restore us, O God;
make your face shine on us,
that we may be saved.
BAR ES, "Turn us again - This phrase in our translation would seem to mean,
“Turn us again from our sins,” or, “Bring us back to our duty, and to thy love;” and this
idea is commonly attached to the phrase probably by the readers of the Bible. But this,
though in itself an appropriate prayer, is not the idea here. It is simply, Bring us back;
cause us to return; restore us. The idea thus suggested would be either
(a) restore us to our former state of prosperity; that is, Cause these desolations to
cease; or
(b) bring us back, as from captivity, to our own land; restore us to our country and our
homes, from which we have been driven out.
Thus understood, it would be properly the language of those who were in captivity or
exile, praying that they might be restored again to their own land.
And cause thy face to shine - Be favorable or propitious to us. Let the frown on thy
countenance disappear. See the notes at Psa_4:6.
And we shall be saved - Saved from our dangers; saved from our troubles. It is also
true that when God causes his face to shine upon us, we shall be saved from our sins;

saved from ruin. It is only by his smile and favor that we can be saved in any sense, or
from any danger.
CLARKE, "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.
GILL, "Turn us again, O God,.... From our captivity, as the Targum, into our own
land; or return us backsliding sinners to thyself by repentance; turn us, and we shall be
turned; for the prayer shows it was not in their power, but must be effected by the grace
of God; or restore our souls, which have been wandering, and them to their former
flourishing and comfortable condition:
and cause thy face to shine; grant thy gracious presence, lift up the light of thy
countenance; favour with the manifestations of thyself, the enjoyment of thee, and
communion with thee through Christ; indulge us with the discoveries of thy love, the
joys of salvation, the comforts of the Spirit, and larger measures of grace:
and we shall be saved; be in a very happy and comfortable condition; see Psa_4:6.
JAMISO , "Turn us — that is, from captivity.
thy face to shine — (Num_6:25).
CALVI , "3Turn us again, O God! The meaning of this prayer is, Restore us to our
former state. They had petitioned, in the preceding verse, that God would stir up his
strength in the sight of Ephraim and Manasseh; and now they complain that they
are but castaways until God succor them, and remedy their miserable dispersion.
Some understand the words, turn us again, in a different way; namely, as a prayer
that God would bestow upon them the spirit of regeneration. But this interpretation
being too refined, it will be better, adhering to the former sense, to view the
expression as meaning that the faithful, under the adversity with which they were
afflicted, betake themselves to God, whose peculiar work it is to restore life to the
dead. They acknowledge, on the one hand, that all their miseries were to be traced
to this as their cause, that God, being angry on account of their sins, hid his face
from them; and, on the other hand, they expect to obtain complete salvation solely
through the Divine favor. It will be to us, they say, a resurrection indeed, if once thy
countenance shine upon us. Their language implies, that provided God extended his
mercy and favor to them, they would be happy, and all their affairs would prosper.
SPURGEO , "Ver. 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. o 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."
Ver. 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.
HI TS TO THE VILLAGE PREACHER
Ver. 3. The double work in salvation, (1) Turn us; (2) Turn to us.
Psalms 80:4
ELLICOTT, '(3) Turn us again—i.e., “restore us,” not necessarily with reference to
the Captivity, but generally, restore us to our pristine prosperity.
Cause thy face to shine.—The desert encampment and march is still in the poet’s
thought. As in Psalms 67:1 (see ote) we have here a reminiscence of the priestly
benediction.
Saved.—Or, helped. This verse constitutes the refrain.
COKE, "Psalms 80:3. Turn us again, O God— 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 intreats 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 the fourth concludes with a prayer for their king, and a promise
of future obedience, as a grateful return for God's favours. Instead of turn us,
Mudge reads very properly, restore us.
WHEDO , "3. Turn us again—Bring us back, or, cause us to return. Here, again, is
the office of the “Shepherd of Israel.” In Psalms 80:1, he “leads Joseph like a flock;”

now he is called to bring back the strayed ones. Thus the same word Psalms 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 ‫,שׁוב‬ (shoobh,) “turn,” is to be taken in the fullest sense of
restoration, politically and spiritually. othing 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 Psalms 19:7 ; Psalms 51:13; Isaiah 4:7; Ezekiel
18:21; Ezekiel 18:28; Malachi 2:6
4 How long, Lord God Almighty,
will your anger smolder
against the prayers of your people?
BAR ES, "O Lord God of hosts - Yahweh, God of armies. That is either
(a) the God who rules among the hosts of heaven - the inhabitants of that holy world;
or
(b) God of the hosts of the sky - the worlds above - the stars, that seem marshalled as
hosts or armies, and that are led forth each night with such order and grandeur; or
(c) God of the hosts on earth - the armies that are mustered for war. The phrase is one
which is often applied to God. See the notes at Psa_24:10; and at Isa_1:24.
How long wilt thou be angry - Margin, as in Hebrew, wilt thou smoke. The
allusion is derived from the comparison of anger with fire. See the notes at Psa_74:1.
Against the prayer of thy people - That is, Thou dost not answer their prayer;
thou seemest to be angry against them even when they pray; or in the act of calling upon
thee. The earnest inquiry here is, how long this was to continue. It seemed as if it would
never end. Compare the notes at Psa_77:7-9.
GILL, "O Lord God of hosts,.... Aben Ezra and Kimchi observe, that the word
"Elohe" is here understood, and the words to be read, "O Lord God, the God of hosts"; of
the armies above and below, against whom there is no standing, nor any before him
when he is angry:
how long wilt thou be angry against the prayer of thy people? which must be
put up in a wrong manner, in a very cold and lukewarm way, without faith and love, and
with wrath and doubting; or otherwise God is not angry with, nor sets himself against
the prayer of his people; nor does he despise, but is highly delighted with it: or how long
wilt thou be angry with thy people, and continue the tokens of thy displeasure, though
they pray, and keep praying, unto thee? it is in the Hebrew text, "how long wilt thou

smoke (m) at the prayer of thy people?" that is, cause thine anger to smoke at it; in
which it is thought there is an allusion to the smoke of the incense, to which prayer is
compared; see Psa_141:2, and denotes the acceptance of it with God through the
mediation of Christ; but here his displicency at it, not being offered up through him, and
by faith in him; such were the prayers of the Pharisees, Mat_6:5.
HE RY, " He complains of God's displeasure against them. God was angry, and he
dreads that more than any thing, Psa_80:4. 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_4:3. 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
JAMISO , "be angry — (Compare Margin.)
CALVI , "4O Jehovah, God of Hosts! God having in the Scriptures freely
promised, and so often assured us, that the prayers of his people will not be
disappointed, it may excite our surprise to find the faithful here alleging before him,
that he continues unpacified, although they betake themselves to him. They
complain not only that they are not heard, but also that he is angry, when they call
upon him; as if he purposely rejected this religious service. Where, then, it may be
said, is that promise recorded in Isaiah 65:24, “Before they call I will answer?” To
this I would answer, That as God, by delaying to succor his people, tries their
patience, the prophet, speaking according to the judgment of the flesh, represents
him as deaf to their prayers. ot that it is proper for those who pray to rest in this
opinion, which would throw an insuperable obstacle in their way to the throne of
grace. It rather becomes them to strive to cherish, in opposition to it, the judgment
of faith; and to penetrate even into heaven, where they may behold a hidden
salvation. But still God permits them, the more effectually to disburden their minds,
to tell him of the cares, anxieties, griefs, and fears, with which they are distressed. In
the mention here made of the smoke of God’s wrath, there appears to be an implicit
allusion to the incense which was used in the sacrifices under the law. The smoke of
the incense served to purify the air; but the Israelites complain that the heavens
were so obscured by a different smoke, that their sighs could not come up to God.

SPURGEO , "Ver. 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 they
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?
Ver. 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, Genesis 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, Proverbs
30:27, and armies of caterpillars. ot 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. Revelation 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.
Ver. 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.
ILLICOTT, "(4) How long wilt thou be angry?—Literally, until when hast thou
fumed? A pregnant construction combining two clauses. Thou hast been long angry;
how long wilt thou continue to be angry? (Comp. Psalms 13:2, ote, and Exodus
10:3.) Others say the preterite here has the sense of a future perfect, which comes to
the same thing: “How long wilt thou have fumed? (See Müller’s Syntax, § i. 3, rem.
(a), Prof. Robertson’s trans.)
Against the prayer.—Literally, in, i.e., during the prayer. The smoke of the Divine
anger is, perhaps, conceived of as a cloud through which the prayer (often
symbolised by an ascending incense) cannot penetrate.
WHEDO , "4. Angry against the prayer of thy people—Hebrew, smoke against the
“prayer.” So Psalms 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
K&D 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 (‫ן‬ ֵ‫שׁ‬ ָ‫)ע‬ 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 ‫ן‬ ֵ‫שׁ‬ ֲ‫,ע‬ to be strong, powerful (why art
Thou hard, why dost Thou harden Thyself...). The perfect after ‫י‬ ַ‫ת‬ ָ‫ד־מ‬ ַ‫ע‬ has the sense of a
present with a retrospective glance, as in Exo_10:3, cf. ‫ה‬ָ‫נ‬ፎ‫ד־‬ ַ‫,ע‬ to be understood after the
analogy of ְ ‫ה‬ ָ‫ר‬ ָ‫ח‬ (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 ‫עבדיך‬ ‫,בתפלת‬ for they render ᅚπᆳ τᆱν προσευχήν
τራν δούλων σου (for which the common reading is τοሞ 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. ‫ה‬ ָ‫ק‬ ְ‫שׁ‬ ִ‫ה‬ 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). ‫ישׁ‬ ִ‫ל‬ ָ‫שׁ‬ (Talmudic, a third part) is the
accusative of more precise definition (Vatablus, Gesenius, Olshausen, and Hupfeld): by
thirds (lxx ᅚν µέτρሩ, Symmachus µέτρሩ); 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 ‫ּון‬‫ד‬ ָ‫,מ‬ an object, a butt of
contention. In ‫ּו‬‫מ‬ ָ‫ל‬ is expressed the pleasure which the mocking gives them.
5 You have fed them with the bread of tears;
you have made them drink tears by the bowlful.
BAR ES, "Thou feedest them with the bread of tears - literally, “Thou causest
them to eat the bread of tears,” or of weeping. That is, their food was accompanied with
tears; even when they ate, they wept. Their tears seemed to moisten their bread, they
flowed so copiously. See the notes at Psa_42:3.
And givest them tears to drink - So abundant were their tears that they might
constitute their very drink.
In great measure - Or rather by measure; that is, abundantly. The word here
rendered “great measure” - ‫שׁלישׁ‬ shâlıysh - means properly a third, and is usually applied
to a measure for grain - a third part of another measure - as, the third part of an ephah.
See the notes at Isa_40:12. Then the word is used for any measure, perhaps because this
was the most common measure in use. The idea seems to be, not so much that God gave
tears to them in great measure, but that he measured them out to them, as one measures
drink to others; that is, the cup, or cask, or bottle in which their drink was served to
them was as if filled with tears only.
CLARKE, "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.

GILL, "Thou feedest them with the bread of tears,.... With tears instead of bread,
having none to eat; or their bread is mingled with their tears, "dipped" therein, as the
Targum; such was their constant grief, and the occasion of it, that they could not cease
from tears while they were eating their meals, and so ate them with them (n):
and givest them tears to drink in great measure; or the wine of tears "three fold",
as the Targum. Jarchi interprets it of the captivity of Babylon, which was the third part
of the two hundred and ten years of Israel's being in Egypt; which exposition, he says, he
learned from R. Moses Hadarsan; but he observes, that some interpret it of the kingdom
of Grecia, which was the third distress: and so Kimchi and Arama explain it of the third
captivity; but Menachem, as Jarchi says, takes "shalish" to be the name of a drinking
vessel, and so does Aben Ezra; the same it may be which the Latins call a "triental", the
third part of a pint; unless the Hebrew measure, the "seah", which was the third part of
an "ephah", is meant; it is translated a "measure" in Isa_40:12 and seems to design a
large one, and so our version interprets it; compare with this Isa_30:20.
HE RY 5-6, " Their sorrow (Psa_80:5): 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, Psa_42:3. 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, Psa_80:6. 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.
JAMISO , "bread of tears — still an Eastern figure for affliction.
CALVI , "5Thou hast fed us with bread of tears, etc. By these forms of expression,
they depict the greatness of their grief, and the long continuance of their calamities;
as if they had said, We are so filled with sorrow, that we can contain no more. (388)
They add, in the following verse that they were made a strife to their neighbors This
admits of being explained in two ways. It means either that their neighbors had
taken up a quarrel against them; or that, having obtained the victory over them,
they were contending about the spoil, as is usually the case in such circumstances,
each being eager to drag it to himself. The former interpretation, however seems to
be the more suitable. The people complain that, whereas neighborhood ought to be a
bond of mutual goodwill, they had as many enemies as neighbors. To the same
purpose is their language in the second clause, They laugh at us among themselves;
that is to say, They talk among themselves by way of sport and mockery at our
adversities. To encourage and stir themselves up to repentance, they ascribe all this
to the judgment of God, in whose power it is to bend the hearts of men. Since we are
all at this day chargeable with the same sins, it is not surprising that our condition is

in no degree better than was theirs. But the Holy Spirit having inspired the prophet
to write this form of prayer for a people who felt their condition to be almost
desperate, it serves to inspire us with hope and boldness, and to prevent us from
giving up the exercise of prayer, under a consciousness of the greatness of our guilt.
The seventh verse is a repetition of the third; and this repetition is undoubtedly
intended as a means of surmounting every obstacle. God did not here intend to
endite for his people a vain repetition of words: his object was to encourage them,
when bowed down under the load of their calamities, boldly to rise up, heavy though
the load might be. This ground of support was often presented to them; and it is
repeated the third time in the concluding verse of the psalm.
SPURGEO , "Ver. 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.
Ver. 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.
ELLICOTT, "(5) Bread of tears.—See Psalms 42:3.
In great measure.—Heb., shalîsh, i.e., a third part. (Comp. Isaiah 40:12, Margin.)
Probably meaning a third part of an ephah. (See Exodus 16:36; Isaiah 5:10, LXX.)
But here evidently used in a general way, as we say “a peck of troubles.”
WHEDO , "5. Bread of tears… tears to drink—Hyperbole for great affliction, as
Psalms 6:6; Psalms 42:3; Isaiah 30:20.
In great measure—Hebrew, in ‫,שׁלשׁ‬ (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.
6 You have made us an object of derision[b] to

our neighbors,
and our enemies mock us.
BAR ES, "Thou makest us a strife - An occasion of strife or wrangling; that is, of
strife among themselves, to see who will get the most of our spoils; or of contention, to
see which could do most to aggravate their sufferings, and to bring disgrace and
contempt upon them. They were emulous with each other in the work of desolation and
ruin.
Unto our neighbors - The surrounding nations. See Psa_79:4.
And our enemies laugh among themselves - Over our calamities. They exult;
they glory; they triumph in our ruin.
CLARKE, "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.
GILL, "Thou makest us a strife unto our neighbours,.... Either obliges us to
contend with them for our defence and safety; or having given us into their hands, they
strive and contend one with another about dividing the spoil:
and our enemies laugh among themselves; at us, and because there is no help for
us in God, as they imagine; or at God himself, as Kimchi, saying he cannot save as.
JAMISO , "strife — object or cause of (Isa_9:11). On last clause compare Psa_79:4;
Eze_36:4.
SPURGEO , "Ver. 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.
one 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.

ELLICOTT, "(6) A strife—i.e., an object of contention. In no other sense could
Israel be a strife to neighbouring nations. For the bearing of this on the date of the
psalm see its Introduction.
Laugh among themselves.—Literally, for themselves. But LXX. and Vulg. read, “at
us.”
WHEDO , "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.
7 Restore us, God Almighty;
make your face shine on us,
that we may be saved.
BAR ES, "Turn us again, O God of hosts ... - This verse is the same as Psa_
80:3, except that here the appeal is to the “God of hosts;” there, it is simply to “God.”
This indicates greater earnestness; a deeper sense of the need of the interposition of
God, indicated by the reference to his attribute as the leader of hosts or armies, and
therefore able to save them.
GILL, "Turn us again, O God of hosts,.... The same with Psa_80:3, only instead of
God there, here it is "the God of hosts"; the repetition of these words shows what was
uppermost on the minds of God's people; what they were longing for, and most desirous
of, namely, the light of God's countenance.
HE RY, " He prays earnestly for converting grace in order to their acceptance with
God, and their salvation: Turn us again, O God! Psa_80:3. Turn us again, O God of
hosts! (Psa_80:7) and then cause thy face to shine and we shall be saved. It is the

burden of the song, for we have it again, Psa_80:19. 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_5:4) and then pray earnestly for his grace,
Turn thou me, and I shall be turned, pleading that gracious promise (Pro_1:23), 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.
SPURGEO , "Ver. 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.
Ver. 7. "Turn us again, O God of hosts." See Psalms 80:3 and observe that there it
was only, "Turn us again, O God, "here "O God of hosts, "and Psalms 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.
Ver. 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.
WHEDO , "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. (Psalms 80:3; Psalms 80:7-14; Psalms 80:19.) In chanting, the
effect must have been indescribably solemn.
8 You transplanted a vine from Egypt;
you drove out the nations and planted it.

BAR ES, "Thou hast brought a vine out of Egypt - Referring to his people,
under the image (which often occurs in the Scriptures) of a vine or vineyard. See the
notes at Isa_5:1-7. Compare Jer_2:21; Eze_15:6; Mat_20:1; Mat_21:28, Mat_21:33;
Luk_13:6.
Thou hast cast out the heathen - The nations; to wit, the nations that occupied
the land of Canaan before the children of Israel dwelt there. See Psa_2:1, note; Psa_2:8,
note; Psa_77:15, note.
And planted it - Thou hast established thy people there as one plants a vine in a
field. See Psa_44:2.
CLARKE, "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.
GILL, "Thou hast brought a vine out of Egypt,.... The house of Israel, who are like
unto a vine, as the Targum paraphrases it; and to a vine or vineyard are they often
compared; see Isa_5:1, Jer_2:21. These were in Egypt awhile, where they were
grievously oppressed and trampled upon; and yet the more they were afflicted, the more
they grew and multiplied; and from hence the Lord brought them in due time, with a
mighty hand and outstretched arm;
he caused them to go out; the word (o) used fitly expresses their journeyings from
thence, and through the wilderness; they were a type of the church of Christ, and special
people of God, who also are frequently compared to vines and vineyards; see Son_2:13
the vine tree is fruitful, and bears fruit in clusters but its wood is very useless and
unprofitable, Eze_15:2 and it is a tree very weak, and cannot rise and support itself, it
must be propped up; so believers in Christ, though fruitful through the grace of God, yet
are unprofitable to him, and very weak in themselves, and are upheld by the right hand
of his righteousness, on whom they lean and stay themselves; and these, in their natural
state, are in worse than Egyptian bondage, darkness, and idolatry, out of which they are
brought, in the effectual calling, into Gospel liberty, marvellous light, and the true
worship and service of God; and out of the antichristian Egypt will all the Lord's people

be brought one day; see Rev_11:8.
thou hast cast out the Heathen; the Targum adds, out of the land of Israel, that is,
Canaan; it designs the expulsion of the seven nations from thence, to make way for the
Israelites, Deu_7:1 and was an emblem of the ejection of Satan out of the Gentile world,
and out of the souls of men, through the ministry of the word; and of sin, and the lusts of
it, when the King of glory enters in, so as that they shall not any more have dominion;
though as the Canaanites were left in the land to be pricks and thorns in the eyes and
sides of the Israelites, so indwelling sin remains in God's people to the distress of their
souls, and the trial of their graces. The Papists are sometimes called the Heathens and
Gentiles; and there will be a time when they shall be cast out, and be no more in the
land, Psa_10:16,
and planted it; the vine, the Israelites, in the land of Canaan; see Exo_15:17. So saints
are planted not only in Christ, the true vine, of which they are branches; but in a Gospel
church state, where they flourish and become fruitful and pleasant plants, plants of
renown; and being of the Lord's planting, he is glorified by them, and they shall never be
rooted up, nor wither, but prosper and thrive; see Psa_1:3.
HE RY 8-9, "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 (Psa_80:8, Psa_80:14) and a vineyard, Psa_
80:15. The root of this vine is Christ, Rom_11:18. The branches are believers, Joh_15:5.
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 Psa_80:9),
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.
JAMISO , "brought — or, “plucked up,” as by roots, to be replanted.
a vine — (Psa_78:47). The figure (Isa_16:8) represents the flourishing state of Israel,
as predicted (Gen_28:14), and verified (1Ki_4:20-25).
CALVI , "8Thou hast brought a vine out of Egypt. Under the figure of a vine, the
singular grace which God was graciously pleased to exercise towards his people
after he had redeemed them is celebrated; and this powerfully contributed to inspire
them with the hope of being heard. For which of us can be so presumptuous as to
dare to come into the presence of God until he himself has previously invited us?
ow, he allures us to himself both by his benefits and by his word. The object in

view in now presenting his liberality before him is, that he should not leave
unfinished the work of his hands which he had commenced. It is indeed true that,
without his word, the benefits which he has conferred upon us would make a faint
impression upon our hearts; but when experience is added to the testimony of his
word, it greatly encourages us. ow, the redemption of which mention is here made
was inseparably connected with the covenant of God; for he had, even four hundred
years before, entered into covenant with Abraham, in which he promised the
deliverance of his seed. What is stated amounts in short to this, that it is unbecoming
that God should now suffer the vine which he had planted and cultivated so
carefully with his own hand to be wasted by wild beasts. God’s covenant was not
made to last only for a few days, or for a short time: when he adopted the children
of Abraham, he took them under his keeping for ever. By the word vine, is intimated
the high place which this people held in the estimation of God, who not only was
pleased to hold them as his own inheritance, but who also distinguished them by
peculiar honor, even as a vine excels all other possessions. When it is said that the
land or ground was cleansed, this is a repetition of what had been previously stated,
that the heathen were cast out to make room for the chosen people. Perhaps,
however, the allusion is to the continual digging which vines require, in order to
their being kept clean lest they should degenerate; this allusion being made with the
view of showing how God had performed the part of a good husbandman towards
his people, since, after having planted them, he did not cease to employ every means
to cherish and preserve them. What is added immediately after, Thou hast rooted its
roots, is not to be understood of the planting of it at first, but of the pains taken by
God to propagate it, (393) which is a part of the culture of the vine. Whence it
follows that the mountains were covered with its shadow; for the whole country,
although mountainous, was filled with inhabitants; so much did that people increase
in number. The branches of this vine are compared to the cedars of God, that is, to
the most beautiful and most excellent cedars; thereby to express still more vividly
how eminently the seed of Abraham were blessed of God. The sea and the
Euphrates, as is well known, were the divinely appointed boundaries of the land
promised them for an inheritance.
SPURGEO , "Ver. 8. "Thou hast brought a vine out of Egypt." There it was in
unfriendly soil: the waters of the ile 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.
Ver. 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.
Ver. 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.
ELLICOTT, "(8) Thou hast brought.—The verb is to be taken as a historic present,
“Thou bringest.” It is a verb used both of horticulture (Job 19:10) and, like the
word “planted” in the next clause, of breaking up and removing a nomadic
encampment, “pulling out the tent-pins, and driving them in.,,
The vine (or vineyard), as an emblem of Israel, is so natural and apt that we do not
wonder to find it repeated again and again in the Old Testament, and adopted in the
ew. Probably Isaiah 5:1-7 was the parent image, unless the Patriarchal benediction
on Joseph (Genesis 49:22) suggested that song.
COKE, 'Psalms 80:8. Thou hast brought a vine out of Egypt— The Psalmist,
whoever he was, describing the Israelites under the simile of a vine, continues the
metaphor to a considerable length, and carries it on very happily through the
several particulars. Among the many excellencies 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. Thou hast brought a
vine, &c. See Bishop Lowth's 10th Prelection.
WHEDO , "8. Thou hast brought a vine out of Egypt— ot 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.
K&D 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 (‫ן‬ ֵ ) of a fruitful growth (‫ת‬ ָ‫ּר‬ ), whose
shoots (‫ּות‬‫נ‬ ָ ) climb over the wall: so here Israel is compared to a vine (Gen_49:22; ‫ן‬ ֶ‫פ‬ֶ
‫ח‬ָ ִ‫ּר‬ , Psa_128:3), which has become great in Egypt and been transplanted thence into
the Land of Promise. ַ‫יע‬ ִ ִ‫,ה‬ lxx µεταίρειν, as in Job_19:10, perhaps with an allusion to the
‫מסעים‬ of the people journeying to Canaan (Psa_78:52).
(Note: 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 ( ָ ִ , to clear, from ‫ה‬ָ‫נ‬ ָ , 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. ‫ח‬ ַ ַ‫שׁ‬ ְ (cf. Eze_17:6, and vegetable ‫ח‬ ַ‫ל‬ ֶ‫,שׁ‬ a shoot) also has the
vine as its subject, like ‫שׁ‬ ֵ‫ר‬ ְ‫שׁ‬ ַ . 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). ָ ִ‫צ‬ and ָ‫יה‬ ֶ‫פ‬ָ‫נ‬ ֲ‫ע‬ are accusatives of the so-
called more remote object (Ges. §143, 1). ‫יר‬ ִ‫צ‬ ָ‫ק‬ is a cutting = a branch; ‫ת‬ ֶ‫ק‬ֶ‫ּונ‬‫י‬, a (vegetable)
sucker = a young, tender shoot; ‫ל‬ ֵ‫י־א‬ֵ‫ז‬ ְ‫ר‬ፍ, 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 (‫ה‬ ָ‫ר‬ ֳ‫,א‬ to

pick off, pluck off, Talmudic of the gathering of figs); the boar out of the wood (‫מיער‬ with
‫תלויה‬ ‫,עין‬ Ajin)
(Note: According to Kiddushin, 30a, 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 (‫ם‬ ֵ‫ס‬ ְ‫ר‬ ִⅴ, formed out of ‫ם‬ ַ‫ס‬ ָⅴ = ‫ם‬ַ‫ז‬ָ
(Note: Saadia appropriately renders it Arab. yqrᏻhâ, by referring, as does Dunash
also, to the Talmudic ‫ם‬ ֵ‫ס‬ ְ‫ר‬ ִ‫,ק‬ which occurs of ants, like Arab. qrᏻ, of rodents. So Peah
ii. §7, Menachoth 71b, 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 ‫ד‬ ֵ‫ר‬ֵ‫ז‬ 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 ‫שׂדי‬ ‫,זיז‬ 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 ‫ט‬ ֵ ַ‫ה‬ ‫א‬ָ‫שׁוּב־נ‬ is to be
understood according to Ges. §142. The junction by means of ְ‫ו‬ is at once opposed to the
supposition that ‫ה‬ָ ַⅴְ‫ו‬ 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 ‫ּד‬‫ק‬ ְ‫.וּפ‬ Nor can it mean its (the vine's) stand or base, ‫ן‬ ֵⅴ (Böttcher), since one
does not plant a “stand.” The lxx renders ‫:וכנה‬ καᆳ κατάρτισαι, which is imper. aor. 1.
med., therefore in the sense of ‫ה‬ָ‫נ‬ֲ‫ֽונ‬ּⅴ.
(Note: 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 ‫ל‬ ַ‫ע‬ (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 ‫ן‬ַ‫נ‬ ָⅴ = ‫וּן‬ⅴ, but from ‫ן‬ַ‫נ‬ ָⅴ Arab.
kanna = ‫ן‬ַ‫נ‬ָ, 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

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