Text -- Psalms 80:1-11 (NET)

Psalm 80

80:1 For the music director; according to the shushan-eduth style; a psalm of Asaph. O shepherd of Israel, pay attention, you who lead Joseph like a flock of sheep! You who sit enthroned above the winged angels, reveal your splendor! 80:2 In the sight of Ephraim, Benjamin, and Manasseh reveal your power! Come and deliver us! 80:3 O God, restore us! Smile on us! Then we will be delivered! 80:4 O Lord God, invincible warrior! How long will you remain angry at your people while they pray to you? 80:5 You have given them tears as food; you have made them drink tears by the measure. 80:6 You have made our neighbors dislike us, and our enemies insult us. 80:7 O God, invincible warrior, restore us! Smile on us! Then we will be delivered! 80:8 You uprooted a vine from Egypt; you drove out nations and transplanted it. 80:9 You cleared the ground for it; it took root, and filled the land. 80:10 The mountains were covered by its shadow, the highest cedars by its branches. 80:11 Its branches reached the Mediterranean Sea, and its shoots the Euphrates River.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 80:1

The children of Joseph or Israel. The name of Joseph, the most eminent of the patriarchs, is elsewhere put for all the tribes.

Wesley: Psa 80:1

Which were by the mercy seat above the ark.

Wesley: Psa 80:2

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

Wesley: Psa 80:3

To thy self.

Wesley: Psa 80:9

Thou didst root out the idolatrous nations.

Wesley: Psa 80:9

Thou gavest them a firm settlement.

Wesley: Psa 80:10

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

Wesley: Psa 80:11

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

JFB: Psa 80:1-2

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. (Psa. 80:1-19)

JFB: Psa 80:1-2

For Ephraim (1Ch 7:20-29; Psa 78:67; Rev 7:8), for Israel.

JFB: Psa 80:1-2

(Compare Gen 49:24).

JFB: Psa 80:1-2

(Psa 77:20).

JFB: Psa 80:1-2

(Exo 25:20); the place of God's visible glory, whence He communed with the people (Heb 9:5).

JFB: Psa 80:1-2

Appear (Psa 50:2; Psa 94:1).

JFB: Psa 80:2

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).

JFB: Psa 80:3

That is, from captivity.

JFB: Psa 80:3

(Num 6:25).

JFB: Psa 80:4

(Compare Margin.)

JFB: Psa 80:5

Still an Eastern figure for affliction.

JFB: Psa 80:6

Object or cause of (Isa 9:11). On last clause compare Psa 79:4; Eze 36:4.

JFB: Psa 80:8-11

Or, "plucked up," as by roots, to be replanted.

JFB: Psa 80:8-11

(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).

Clarke: Psa 80:1

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

Clarke: Psa 80:1

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

Clarke: Psa 80:1

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

Clarke: Psa 80:1

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.

Clarke: Psa 80:2

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

Clarke: Psa 80:3

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.

Clarke: Psa 80:5

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

Clarke: Psa 80:5

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.

Clarke: Psa 80:6

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.

Clarke: Psa 80:8

Thou hast brought a vine out of Egypt - This is a most elegant metaphor, and every where well supported. The same similitude is used by Isaiah, 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.

Clarke: Psa 80:9

Thou preparedst - before it -

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

Clarke: Psa 80:9

And didst cause it to take deep root -

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

Clarke: Psa 80:9

It filled the land -

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

Clarke: Psa 80:10

The hills were covered -

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

Clarke: Psa 80:11

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

Calvin: Psa 80:1

1.Hearken, O Shepherd of Israel! The prophet, previous to his naming Manasseh and Ephraim, makes mention of Joseph; and why does he speak of Joseph rather than of Judah, but because it was his design to treat separately of the kingdom of Israel, the government of which was in the family and posterity of Joseph? Nor, since God sent special prophets among them, after he had stricken them with his rods, is there any inconsistency when, at the same time, the prayer is added, That God would gather together the remnant to himself. Moreover, that they might not delude themselves by trusting in their spurious worship, the prophet, by applying to God the appellation of Him who sitteth between the Cherubim, calls them back to the pure doctrine of the law. The mercy-seat was a pledge of the presence of God, where he had promised to be near his people to hear their prayers. This divinely instituted form, it was unlawful for men to change at their own pleasure. The Israelites, then, are admonished to return to their original state, if they would expect to find God gracious towards them. Besides, by the title which is here attributed to God, there is expressed his wonderful love towards men in humbling, and, so to speak, lowering himself in order to come down to them, and choose for himself a seat and habitation on the earth, that he might dwell in the midst of them. Properly speaking, God cannot be said to sit; nor is it to be supposed that it is possible for him, whom the heaven of heavens cannot contain, to be shut up in a certain place, (1Kg 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.

Calvin: Psa 80:3

3.Turn 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.

Calvin: Psa 80:4

4.O 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 Isa 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. Not 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.

Calvin: Psa 80:5

5.Thou 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.

Calvin: Psa 80:8

8.Thou 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? Now, 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. Now, 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.

TSK: Psa 80:1

A Psalm : This Psalm is generally supposed to have been written during the Babylonian captivity; but some think it refers to the desolations made by Sennacherib.

of Asaph : or, for Asaph

Give ear : Psa 5:1, Psa 55:1

O Shepherd : Psa 23:1, Psa 23:2; Isa 40:11; Eze 34:23; Joh 10:14; Heb 13:20; 1Pe 2:25, 1Pe 5:4

leadest : Psa 77:20, Psa 78:52; Isa 49:9, Isa 49:10, Isa 63:11; Joh 10:3, Joh 10:4

dwellest : Psa 99:1; Exo 25:20-22; 1Sa 4:4; 2Sa 6:2; 2Ki 19:15; Eze 1:13, Eze 10:4

shine : Psa 80:3, Psa 80:7, Psa 80:19, Psa 50:2, Psa 94:1; Deu 33:2; Job 10:3; Isa 60:1; Eze 43:2; Dan 9:17; Rev 21:23

TSK: Psa 80:2

Before : These three tribes, in the wilderness, marched immediately after the ark and cherubim, by Divine appointment, to which this appears to be an allusion. Num 2:18-24, Num 10:22-24

stir up : Psa 35:23, Psa 44:23-26, Psa 78:38; Isa 42:13, Isa 42:14

come and save us : Heb. come for salvation to us, Isa 25:9, Isa 33:22

TSK: Psa 80:3

Turn us : Psa 80:7, Psa 80:19, Psa 85:4; 1Ki 18:37; Jer 31:18, Jer 31:19; Lam 5:21

cause : Psa 80:1, Psa 4:6, Psa 67:1, Psa 119:135; Num 6:25, Num 6:26

TSK: Psa 80:4

how long : Psa 85:5; Isa 58:2, Isa 58:3, Isa 58:6-9; Lam 3:44; Mat 15:22-28; Luk 18:1-8

be angry : Heb. smoke, Psa 74:1; Deu 29:20

TSK: Psa 80:5

Psa 42:3, Psa 102:9; Job 6:7; Isa 30:20; Eze 4:16, Eze 4:17

TSK: Psa 80:6

Thou : Jer 15:10

our enemies : Psa 44:13, Psa 44:14, Psa 79:4; Jdg 16:25; Isa 36:8, Isa 36:12-20, Isa 37:23; Jer 48:27; Eze 36:4; Rev 11:10

TSK: Psa 80:7

Turn : Psa 80:3, Psa 80:19, Psa 51:10; Luk 1:16

we shall : Isa 30:15, Isa 64:5; Jer 4:14; Mar 4:12; 2Ti 2:25, 2Ti 2:26

TSK: Psa 80:8

a vine : Isa 5:1-7, Isa 27:2, Isa 27:3; Jer 2:21; Eze 15:6, Eze 17:6, Eze 19:10; Mat 21:33-41; Joh 15:1-8

thou hast cast : Psa 44:2, Psa 78:55; Jer 18:9, Jer 18:10; This most elegant allegory, which is every where well supported, is frequently employed by sacred writers. See the parallel passages.

TSK: Psa 80:9

preparedst : Psa 105:44; Exo 23:28-30; Jos 23:13-15, Jos 24:12; Neh 9:22-25

to take : Isa 27:6, Isa 37:31; Jer 12:2

and it : 1Ki 4:20, 1Ki 4:25; 1Ch 21:5, 1Ch 27:23, 1Ch 27:24

TSK: Psa 80:10

goodly cedars : Heb. cedars of God, Psa 104:16

TSK: Psa 80:11

Psa 72:8; Gen 15:18; Exo 23:31; 1Ki 4:21, 1Ki 4:24; 1Ch 18:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 80:1

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.

Barnes: Psa 80:2

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;

© 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.

Barnes: Psa 80:3

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.

Barnes: Psa 80:4

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

© 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.

Barnes: Psa 80:5

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 shâlı̂ysh - 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.

Barnes: Psa 80:6

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.

Barnes: Psa 80:7

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.

Barnes: Psa 80:8

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.

Barnes: Psa 80:9

Thou preparedst room before it - The Hebrew word used here means properly to turn; to turn the back; then, to turn in order to look at anything; to look upon; to see; then, in Piel, to cause to turn away; to remove. Then it comes to mean to remove, or to clear from impediments so as to prepare a way Isa 40:3; Isa 57:14; Isa 62:10; Mal 3:1, and hence, to remove the impediments to planting a vine, etc.; to wit, by clearing away the trees, brush, stones, etc. Compare Isa 5:2. Here it means that the hindrances in planting the vine were taken out of the way; that is, God removed the pagan so that there was room then to establish his own people.

And didst cause it to take deep root - Hebrew, "And didst cause it to root roots;"that is, Its roots struck deep into the soil, and the plant became firm.

And it filled the land - Its branches ran everywhere, so as to fill the whole land. See the notes at Isa 16:8.

Barnes: Psa 80:10

The hills were covered with the shadow of it - That is, It made a shade, by its luxuriant foliage, on the hills in every part of the land; it seemed to cover all the hills.

And the boughs thereof were like the goodly cedars - Margin, as in Hebrew, cedars of God; that is, lofty, majestic cedars. See the notes at Psa 65:9. The reference here is to the cedars of Lebanon, among the most majestic objects known to the Hebrews.

Barnes: Psa 80:11

She sent out her boughs unto the sea - To the Mediterranean Sea on the one side.

And her branches - Her sucklings. The word is usually applied to little children, and means here the little branches that are nourished by the parent vine.

Unto the river - The Euphrates, for so the river usually means in the Scriptures. The Euphrates on the one side, and the Mediterranean Sea on the other, were the natural and proper boundaries of the country as promised to Abraham. See Psa 72:8; 1Ki 4:21. Compare the notes at Psa 60:1-12.

Poole: Psa 80:2

i.e. Before all the tribes of Israel; for whom he mentions only these three tribes, either,

1. Because of their special relation to Joseph here named, Psa 80:1 ; Ephraim and Manasseh being his sons, and Benjamin his brother both by his father and mother. Or,

2. Because these were eminent tribes:

Ephraim the head of the kingdom of the ten tribes;

Manasseh was planted and powerful on both sides of Jordan; and Benjamin, because the greatest part of Jerusalem and the temple was in its lot. Or,

3. With respect and allusion to the ancient situation of the tabernacle in the wilderness, where these tribes were placed on the west side of the tabernacle, Num 2:18 , &c., in which the ark was, which consequently was before them. So the sense is, O thou who didst of old go forth before these tribes, &c., do so again at this time. Or,

4. Because these tribes had a greater share of the calamities here designed than others; which might be very true, though it be not expressed in the sacred history, in which we have only the substance of things, and such circumstances are commonly omitted.

Stir up thy strength which seems now to be asleep, or idle and useless.

Poole: Psa 80:3

Turn us again either,

l. To our former quiet and flourishing estate; or,

2. To thyself, from whom Ephraim and Manasseh with the rest of the ten tribes have apostatized. See the like prayer of Elijah for them, 1Ki 18:37 .

Poole: Psa 80:4

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

Poole: Psa 80:5

With the bread of tears either with tears instead of bread, which they either want, or cannot eat because their grief hath taken away their appetites; or with tears as frequent and constant as their eating it. See the like phrase Psa 42:3 .

Poole: Psa 80:6

A strife i.e. the object or matter of their strife or contention; either,

1. They strive one with another who shrill do us most mischief, or take our spoils to themselves; or,

2. They are perpetually quarrelling with us, and seeking occasions against us. Our neighbours, who used and ought to live peaceably and kindly with us. Laugh among themselves; insult over us, and take pleasure in our miseries.

Poole: Psa 80:7

Ver.7.No text from Poole on this verse.

Poole: Psa 80:8

A vine to which the Israel or church of God is oft compared; as Isa 5:2 Jer 2:21 Eze 17:6 Mat 21:32 .

Out of Egypt he alludes to the custom of transplanting trees for their more advantageous growth.

The heathen the nations of Canaan.

Poole: Psa 80:9

Thou preparedst room or, didst purge or cleanse the soil; taking out stones or sticks, or other roots or plants, which might hinder its growth or fruitfulness. Thou didst root out those idolatrous and wicked nations which might either corrupt or destroy them.

Didst cause it to take deep root thou gavest them a firm settlement in that land.

Poole: Psa 80:10

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

Goodly cedars far differing from ordinary vines, whose boughs are weak and small, and creep upon the walls or ground.

Poole: Psa 80:11

They possessed or subdued the whole land from the midland sea to the river Euphrates; which were the bounds allotted to them by God, Gen 15:18 .

Haydock: Psa 80:1

An invitation to a solemn praising of God.

Haydock: Psa 80:1

For the wine-presses, &c., torcularibus. It either signifies a musical instrument, or that this psalm was to be sung at the feast of the tabernacles after the gathering in of the vintage, (Calmet) or on the feast of trumpets, on the 1st of Tisri, Leviticus xxiii. 24. (Eusebius) (Pin.) (Calmet) See Psalm viii. ---

From the grape some good wine is extracted, and the rest is thrown away: so in this psalm we find the just rejoice, while the wicked complain, during the persecutions of the Church. (St. Augustine) ---

Some Latin copies add, "on the 5th day of the week;" and Genebrard supposes that these additions are owing to the Jewish traditions, (Calmet) as they might sing this psalm on Thursday. (Haydock) ---

We need not attempt to ascribe this piece to any particular time, though some have thought that it regards the captives, the translation of the ark, or the vocation of the Gentiles, &c. (Calmet) ---

It is very beautiful. (Berthier)

Haydock: Psa 80:4

New moon of Tisri, Leviticus xxiii. 24. ---

Noted. Hebrew, "in the obscure, in the day of our solemnity." (Calmet) ---

Protestants, "in the time appointed, on our solemn feast-day." Cose may denote "obscure or appointed;" (St. Jerome) "in the middle of the month;" (Haydock) which alludes to the feast of tabernacles, when the Jews dwelt under the shade of tents, made of branches. This was esteemed "the most holy and greatest" of their festivals. (Josephus, [Antiquities?] viii. 2.) (Numbers xxix. 12., and Proverbs vii. 20.) (Calmet) ---

It may also be explained of the new moon of Tisri, (Menochius) when the people were admonished of the beginning of the civil year, or of the three great festivals to be then celebrated, perhaps (Haydock) in memory of the world's creation, at that season. (Berthier) ---

How carefully ought we not, therefore, to celebrate the Christian holidays, which are instituted to excite our gratitude for greater benefits! (Haydock) ---

The days of the new moons (Numbers xxviii. 11.) were consecrated, to acknowledge God's constant providence; and that of Tisri in particular, (Numbers xxix. 1.) to thank him for the preservation of Isaac, Genesis xxii. 18. (Worthington) ---

But the Lord's day reminds us not only of the world's creation, but also of its redemption, &c., Romans iv. 25. (Berthier)

Haydock: Psa 80:5

Jacob. It is a duty which we owe to God, in obedience to his command. Hebrew may be, (Haydock) "a decree for the princes ( gods ) of Jacob." (Calmet) ---

Protestants, "a law of," &c.

Haydock: Psa 80:6

Joseph. Who represents all the family of Israel, as he took care of it. (Calmet) (Psalm lxxix. 2.) (Worthington) ---

Not. The Israelites heard the voice of God at Sinai, (St. Jerome, &c.; Calmet) and for the last time, where forced to hear the insults of the Egyptians at their heels; (Haydock) whose language was barbarous to them, (Psalm cxiii. 1.; Menochius) and not well understood by all, as they had very little society together. Joseph spoke to his brethren by an interpreter. (Haydock) ---

Some explain this of Joseph himself, when he first came into Egypt, (Chaldean. Bossuet) or of the Israelites, at their arrival there. (Vatable) ---

But this agrees not with the Vulgate or Hebrew, (Haydock) the latter of which is very confused and incorrect, though it be adopted (Calmet) by St. Jerome: "I heard a tongue which I knew not, I withdrew," &c., (Haydock) or, making a small alteration, " God hast established this festival in Joseph, when He appeared in the land of Egypt to rescue his people: then said the Lord, I made him hear a language which he knew not, that I was the protector of my people, I will remove," &c. (Calmet) ---

The authors of the Pin. disc. take this liberty, which would make the sense pretty clear. But the Hebrew means, "I heard," &c. Some not being able to understand this, have substituted, "He heard," with the German version. (Berthier) ---

The ancient Greek interpreters seem to have read the same, as no variation is noticed. (Calmet) ---

If, however, we must explain the Hebrew of St. Jerome, we must suppose that, " I knew not, means I condemned, as it often does; and God certainly reprobated the harsh language of the Egyptian task-masters, and came to deliver his people from oppression, Exodus ii. 25., and iii. 8., and v. 14. (Haydock)

Haydock: Psa 80:7

Baskets. Hebrew, "brazen." (Montanus) ---

"His hands shall pass from the pots." (Protestants) ---

Dud, means also, "basket." (Haydock) ---

The Hebrews were thus forced to carry mortar, (Menochius) straw, &c. (Worthington)

Haydock: Psa 80:8

In the secret place of tempest. Hebrew, of thunder. When thou soughtest to hide thyself from the tempest: or, when I came down to Mount Sinai, hidden from the eyes in a storm of thunder; (Challoner; Exodus xix. 16.) or when I afflicted Egypt, (Exodus ix. 23.) and Pharao's army, Psalm lxxvi. 19. ---

Contradiction, at Mara, or rather at Cades, where Moses betrayed some distrust, Exodus xxiv. 25., and Numbers xx. 12. (Calmet) ---

After so many benefits, they still contradicted God, and would not serve him. (Worthington)

Haydock: Psa 80:9

Testify. Instruct, or call heaven to witness our covenant. (Calmet) ---

Man has free will, and may choose whether he will obey or not. (Worthington)

Haydock: Psa 80:10

New God. Who must of course be false. (Haydock) ---

Hebrew, "strange," Exodus xx. 2., and Jeremias xxiii. 23. (Calmet) ---

An express law on this head was a great benefit, (Worthington) as most people had gone astray. (Haydock)

Haydock: Psa 80:11

Fill it. I will grant all thy just requests, if thou be faithful. (Eusebius) (Calmet) (Worthington) ---

God uses the title of Jehovah, "the Eternal self-existent Being." (Berthier)

Gill: Psa 80:1

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.

Gill: Psa 80:2

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 working out which he has shown his great strength.

Gill: Psa 80:3

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.

Gill: Psa 80:4

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.

Gill: Psa 80:5

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.

Gill: Psa 80:6

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.

Gill: Psa 80:7

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.

Gill: Psa 80:8

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.

Gill: Psa 80:9

Thou preparedst room before it,.... By sending the hornet before the Israelites, and driving the Canaanites out of the land, Exo 23:28 and so the Targum,

"thou didst remove from before thee the Canaanites;''

which made way and room for them: and thus the Lord prepared room for his interest, church, and people, in the Gentile world, in the first times of Christianity, by sending the Gospel into all parts of it, and making it successful, and still there is room, Luk 14:22.

and didst cause it to take deep root; which denotes the settlement of the people of Israel in Canaan, in church and state, as a body ecclesiastic and politic; so believers, being rooted in Christ, are grounded, settled, and established in him, and in a Gospel church state, and so become fruitful; see Col 2:7.

and it filled the land; with people, who, in the days of Solomon, were as the sand of the sea, 1Ki 4:20 and so the Gentile world was filled with Christian converts in the first times of the Gospel; and the interest and church of Christ will fill the whole world another day, Isa 11:9.

Gill: Psa 80:10

The hills were covered with the shadow of it,.... Alluding to the land of Canaan, which was a mountainous and hilly country, at least some part of it; hence we read of the hill country of Judea, Luk 1:39 and to the nature of vines, which delight to grow on hills and mountains ^p: in a figurative sense this may denote the subjection of kings and kingdoms, comparable to hills, to the Israelites in the times of David and Solomon, 2Sa 8:1 and the exaltation of the church of Christ, in the latter day, over the hills and mountains, Isa 2:2. The Targum is,

"the mountains of Jerusalem were covered with the shadow of the house of the sanctuary, and of the houses of the schools:''

and the boughs thereof were like the goodly cedars; to these the righteous are compared, Psa 92:13, the Targum is,

"the doctors, the mighty preachers, who are like to the strong cedars:''

the words may be rendered, "the boughs thereof cover the goodly cedars", or "cedars of God" ^q; that is, overrun and overtop the goodly cedars; alluding to vines running and growing upon high and goodly trees; and so may denote, as before, the power of Israel over the princes and potentates of the earth, comparable to cedars, the most excellent; as things most excellent have often the name of God added to them; see Psa 104:16.

Gill: Psa 80:11

She sent out her boughs unto the sea,.... The Mediterranean, or midland sea, which was the border of the land of Canaan to the west:

and her branches unto the river; the river Euphrates, which was its border to the east; see Deu 11:24. This, in the spiritual sense of it, will have its accomplishment in the church of Christ, when he shall have dominion from sea to sea, and from the river to the ends of the earth, Psa 72:8. The Targum is,

"she sent out her disciples to the great sea, and to the river Euphrates her babes;''

or sucklings.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 80:1

¹ sn Psalm 80. The psalmist laments Israel’s demise and asks the Lord to show favor toward his people, as he did in earlier times.

² tn The Hebrew expression shushan-eduth means “lily of the testimony.” It may refer to a particular music style or to a tune title. See the superscription to Ps 60.

³ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

⁴ tn Heb “shine forth.”

sn Reveal your splendor. The psalmist may allude to Deut 33:2, where God “shines forth” from Sinai and comes to superintend Moses’ blessing of the tribes.

NET Notes: Psa 80:2

¹ tn Heb “stir up”; “arouse.”

² tn Heb “come for our deliverance.”

NET Notes: Psa 80:3

¹ tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

² tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

NET Notes: Psa 80:4

¹ tn Heb “Lord, God, hosts.” One expects the construct form אֱלֹהֵי (’elohey) before צְבָאוֹת (tsÿva’ot; “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. In this context the term “hosts” (meaning “armies”) has been rendered “invincible warrior.”

² tn Heb “How long will you remain angry during the prayer of your people.” Some take the preposition -בְּ (bet) in an adversative sense here (“at/against the prayer of your people”), but the temporal sense is preferable. The psalmist expects persistent prayer to pacify God.

NET Notes: Psa 80:5

¹ tn Heb “you have fed them the food of tears.”

² tn Heb “[by] the third part [of a measure].” The Hebrew term שָׁלִישׁ (shalish, “third part [of a measure]”) occurs only here and in Isa 40:12.

NET Notes: Psa 80:6

¹ tn Heb “you have made us an object of contention to our neighbors.”

NET Notes: Psa 80:7

¹ tn Heb “O God, hosts.” One expects the construct form אֱלֹהֵי before צְבָאוֹת (tsÿva’ot, “hosts”; see Ps 89:9), but יְהוָה אֱלֹהִים (yehvah ’elohim) precedes צְבָאוֹת (tsÿva’ot) in Pss 59:5 and 84:8 as well. See also v. 4 for a similar construction.

² tn The idiom “cause your face to shine” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 4:6; 31:16; 44:3; 67:1; 89:15; Dan 9:17).

³ tn Heb “cause your face to shine in order that we may be delivered.” After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

NET Notes: Psa 80:8

¹ sn The vine is here a metaphor for Israel (see Ezek 17:6-10; Hos 10:1).

NET Notes: Psa 80:9

¹ tn Heb “you cleared away before it.”

² tn Heb “and it took root [with] its roots.”

NET Notes: Psa 80:10

¹ tn Heb “cedars of God.” The divine name אֵל (’al, “God”) is here used in an idiomatic manner to indicate the superlative.

NET Notes: Psa 80:11

¹ tn Heb “to [the] sea.” The “sea” refers here to the Mediterranean Sea.

² tn Heb “to [the] river.” The “river” is the Euphrates River in Mesopotamia. Israel expanded both to the west and to the east.

Geneva Bible: Psa 80:1

"To the chief Musician upon Shoshannimeduth, A Psalm of Asaph." Give ear, ^{( a )} O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest [between] the ^{( b )} cherubims, shine forth.

^{( a )} This Psalm was made as a prayer to desire God to be merciful to the ten tribes.

^{( b )} Move their hearts, that they may return to worship God properly, that is, in the place you have appointed.

Geneva Bible: Psa 80:3

^{( c )} Turn us again, O God, and cause thy face to shine; and we shall be saved.

^{( c )} Join your whole people, and all your tribes together again.

Geneva Bible: Psa 80:4

O LORD God of hosts, how long wilt thou be ^{( d )} angry against the prayer of thy people?

^{( d )} The faithful fear God's anger, when they perceive that their prayers are not heard immediately.

Geneva Bible: Psa 80:6

Thou makest us a ^{( e )} strife unto our neighbours: and our enemies laugh among themselves.

^{( e )} Our neighbours have continual strife and war against us.

Geneva Bible: Psa 80:7

^{( f )} Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.

^{( f )} Because recompence only comes from God, they most instantly and repeatedly call on God for it is a means by which they shall be saved.

Geneva Bible: Psa 80:8

Thou hast brought a ^{( g )} vine out of Egypt: thou hast cast out the heathen, and planted it.

^{( g )} Seeing that from your mercy you have made us a most dear possession to you, and we through our sins are made open for wild beasts to devour us, declare again my love and finish the work that you have begun.

Geneva Bible: Psa 80:11

She sent out her boughs unto the sea, and her branches unto the ^{( h )} river.

^{( h )} That is, Euphrates.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 80:1-19

1 The psalmist in his prayer complains of the miseries of the church.

8 God's former favours are turned into judgments.

14 He prays for deliverance.

MHCC: Psa 80:1-7

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

MHCC: Psa 80:8-16

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

Matthew Henry: Psa 80:1-7

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.

II. 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. (1.) 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.

III. 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.

Matthew Henry: Psa 80:8-19

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.

II. How it spread and flourished. 1. The land of Canaan itself was fully peopled. At first they were not so numerous as to replenish it, Exo 23:29. But in Solomon's time Judah and Israel were many as the sand of the sea; the land was filled with them, and yet such a fruitful land that it was not over-stocked, Psa 80:10. The hills of Canaan were covered with their shadow, and the branches, though they extended themselves far, like those of the vine, yet were not weak like them, but as strong as those of the goodly cedars. Israel not only had abundance of men, but those mighty men of valour. 2. They extended their conquests and dominion to the neighbouring countries (Psa 80:11): She sent out her boughs to the sea, the great sea westward, and her branches to the river, to the river of Egypt southward, the river of Damascus northward, or rather the river Euphrates eastward, Gen 15:18. Nebuchadnezzar's greatness is represented by a flourishing tree, Dan 4:20, Dan 4:21. But it is observable here concerning this vine that it is praised for its shadow, its boughs, and its branches, but not a word of its fruit, for Israel was an empty vine, Hos 10:1. God came looking for grapes, but, behold, wild grapes, Isa 5:2. And, if a vine do not bring forth fruit, no tree so useless, so worthless, Eze 15:2, Eze 15:6.

III. How it was wasted and ruined: "Lord, thou hast done great things for this vine, and why shall it be all undone again? If it were a plant not of God's planting, it were not strange to see it rooted up; but will God desert and abandon that which he himself gave being to?"Psa 80:12. Why hast thou then broken down her hedges? There was a good reason for this change in God's way towards them. This noble vine had become the degenerate plant of a strange vine (Jer 2:21), to the reproach of its great owner, and then no marvel if he took away its hedge (Isa 5:5); yet God's former favours to this vine are urged as pleas in prayer to God, and improved as encouragements to faith, that, notwithstanding all this, God would not wholly cast them off. Observe, 1. The malice and enmity of the Gentile nations against Israel. As soon as ever God broke down their hedges and left them exposed troops of enemies presently broke in upon them, that waited for an opportunity to destroy them. Those that passed by the way plucked at them; the board out of the wood and the wild beast of the field were ready to ravage it, Psa 80:13. But, 2. See also the restraint which these cruel enemies were under; for till God had broken down their hedges they could not pluck a leaf of this vine. The devil could not hurt Job so long as God continued the hedge round about him, Job 1:10. See how much it is the interest of any people to keep themselves in the favour of God and then they need not fear any wild beast of the field, Job 5:23. If we provoke God to withdraw, our defence has departed from us, and we are undone. The deplorable state of Israel is described (Psa 80:16): It is burnt with fire; it is cut down; the people are treated like thorns and briers, that are nigh unto cursing and whose end is to be burned, and no longer like vines that are protected and cherished. They perish not through the rage of the wild beast and the boar, but at the rebuke of thy countenance; that was it which they dreaded and to which they attributed all their calamities. It is well or ill with us according as we are under God's smiles or frowns.

IV. What their requests were to God hereupon. 1. That God would help the vine (Psa 80:14, Psa 80:15), that he would graciously take cognizance of its case and do for it as he thought fit: " Return, we beseech thee, O Lord of hosts! for thou hast seemed to go away from us. Look down from heaven, to which thou hast retired, - from heaven, that place of prospect, whence thou seest all the wrongs that are done us, that place of power, whence thou canst send effectual relief, - from heaven, where thou hast prepared thy throne of judgment, to which we appeal, and where thou hast prepared a better country for those that are Israelites indeed, - thence give a gracious look, thence make a gracious visit, to this vine. Take our woeful condition into thy compassionate consideration, and for the particular fruits of thy pity we refer ourselves to thee. Only behold the vineyard, or rather the root, which thy right hand hath planted, and which therefore we hope thy right hand will protect, that branch which thou madest strong for thyself, to show forth thy praise (Isa 43:21), that with the fruit of it thou mightest be honoured. Lord, it is formed by thyself and for thyself, and therefore it may with a humble confidence be committed to thyself and to thy own care." As for God, his work is perfect. What we read the branch in the Hebrew is the son ( Ben ), whom in thy counsel thou hast made strong for thyself. That branch was to come out of the stock of Israel ( my servant the branch, Zec 3:8), and therefore, till he should come, Israel in general, and the house of David in particular, must be preserved, and upheld, and kept in being. He is the true vine, Joh 15:1; Isa 11:1. Destroy it not for that blessing is in it, Isa 65:8. 2. That he would help the vine-dresser (Psa 80:17, Psa 80:18): " Let thy hand be upon the man of thy right hand, "that king (whoever it was) of the house of David that was now to go in and out before them; "let they hand be upon him, not only to protect and cover him, but to own him, and strengthen him, and give him success."We have this phrase, Ezr 7:28, And I was strengthened as the hand of the Lord my God was upon me. Their king is called the man of God's right hand as he was the representative of their state, which was dear to God, as his Benjamin, the son of his right hand, as he was president in their affairs and an instrument in God's right hand of much good to them, defending them from themselves and from their enemies and directing them in the right way, and as he was under-shepherd under him who was the great shepherd of Israel. Princes, who have power, must remember that they are sons of men, of Adam (so the word is), that, if they are strong, it is God that has made them strong, and he has made them so for himself, for they are his ministers to serve the interests of his kingdom among men, and, if they do this in sincerity, his hand shall be upon them; and we should pray in faith that it may be so, adding this promise, that, if God will adhere to our governors, we will adhere to him: So will not we go back from thee; we will never desert a cause which we see that God espouses and is the patron of. Let God be our leader and we will follow him. Adding also this prayer, " Quicken us, put life into us, revive our dying interests, revive our drooping spirits, and then we will call upon thy name. We will continue to do so upon all occasions, having found it not in vain to do so."We cannot call upon God's name in a right manner unless he quicken us; but it is he that puts life into our souls, that puts liveliness into our prayers. But many interpreters, both Jewish and Christian, apply this to the Messiah, the Son of David, the protector and Saviour of the church and the keeper of the vineyard. (1.) He is the man of God's right hand, to whom he has sworn by his right hand (so the Chaldee), whom he has exalted to his right hand, and who is indeed his right hand, the arm of the Lord, for all power is given to him. (2.) He is that son of man whom he made strong for himself, for the glorifying of his name and the advancing of the interests of his kingdom among men. (3.) God's hand is upon him throughout his whole undertaking, to bear him out and carry him on, to protect and animate him, that the good pleasure of the Lord might prosper in his hand. (4.) The stability and constancy of believers are entirely owing to the grace and strength which are laid up for us in Jesus Christ, Psa 68:28. In him is our strength found, by which we are enabled to persevere to the end. Let thy hand be upon him; on him let our help be laid who is mighty; let him be made able to save to the uttermost and that will be our security; so will not we go back from thee.

Lastly, The psalm concludes with the same petition that had been put up twice before, and yet it is no vain repetition (Psa 80:19): Turn us again. The title given to God rises, Psa 80:3, O God! Psa 80:7, O God of hosts! Psa 80:19, O Lord ( Jehovah ) God of hosts! When we come to God for his grace, his good-will towards us and his good work in us, we should pray earnestly, continue instant in prayer, and pray more earnestly.

Keil-Delitzsch: Psa 80:1-3

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 ( רעה ), Gen 48:15; Gen 49:24, perhaps has somewhat to do with the choice of the first two names. In the third, the sitting enthroned in the sanctuary here below and in the heaven above blend together; for the Old Testament is conscious of a mutual relationship between the earthly and the heavenly temple ( היכל ) until the one merges entirely in the other. The cherûbim, which God enthrones, i.e., upon which He sits enthroned, are the bearers of the chariot ( מרכבה ) of the Ruler of the world (vid., Psa 18:11). With הופיעה (from יפע , Arab. yf‛ , eminere , emicare , as in the Asaph Psa 50:2) the poet prays that He would appear in His splendour of light, i.e., in His fiery bright, judging, and rescuing doxa, whether as directly visible, or even as only recognisable by its operation. Both the comparison, "after the manner of a flock"and the verb נהג are Asaphic, Psa 78:52, cf. Psa 26:1-12. Just so also the names given to the nation. The designation of Israel after the tribes of Ephraim and Manasseh attaches itself to the name Joseph ; and the two take the brother after the flesh into their midst, of whom the beloved Rachel was the mother as well as of Joseph, the father of Ephraim and Manasseh. In Num. 2 also, these three are not separated, but have their camp on the west side of the Tabernacle. May God again put into activity - which is the meaning of עורר ( excitare ) in distinction from חעיר ( expergefacere ) - His גבורה , the need for the energetic intervention of which now makes itself felt, before these three tribes, i.e., by becoming their victorious leader. לכה is a summoning imperative.

(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 54 c it is straightway written לך . Such a לכה = לך is called in the language of the Masora, and even in the Midrash ( Exod. Rabba , fol. 121), לכה ודאית (vid., Buxtorf, Tiberias , p. 245).)

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

Keil-Delitzsch: Psa 80:4-7

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

Keil-Delitzsch: Psa 80:8-19

The complaint now assumes a detailing character in this strophe, inasmuch as it contrasts the former days with the present; and the ever more and more importunate prayer moulds itself in accordance therewith. The retrospective description begins, as is rarely the case, with the second modus , inasmuch as "the speaker thinks more of the bare nature of the act than of the time"(Ew. §136, b ). As in the blessing of Jacob (Gen 49:22) Joseph is compared to the layer ( בּן ) of a fruitful growth ( פּרת ), whose shoots ( בּנות ) climb over the wall: so here Israel is compared to a vine (Gen 49:22; גּפן פּריּח , Psa 128:3), which has become great in Egypt and been transplanted thence into the Land of Promise. הסּיע , lxx μεταίρειν , as in Job 19:10, perhaps with an allusion to the מסעים of the people journeying to Canaan (Psa 78:52).

(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 ( פּנּהּ , to clear, from פּנה , to turn, turn aside, Arabic fanija , to disappear, pass away; root פן , to urge forward), and after He had secured to it a free soil and unchecked possibility of extension, it (the vine) rooted its roots, i.e., struck them ever deeper and wider, and filled the earth round about (cf. the antitype in the final days, Isa 27:6). The Israelitish kingdom of God extended itself on every side in accordance with the promise. תּשׁלּח (cf. Eze 17:6, and vegetable שׁלח , a shoot) also has the vine as its subject, like תּשׁרשׁ . Psa 80:11-12 state this in a continued allegory, by the "mountains"pointing to the southern boundary, by the "cedars"to the northern, by the "sea"to the western, and by the "river"(Euphrates) to the eastern boundary of the country (vid., Deu 11:24 and other passages). צלּהּ and ענפיה are accusatives of the so-called more remote object (Ges. §143, 1). קציר is a cutting = a branch; יונקת , a (vegetable) sucker = a young, tender shoot; ארזי־אל , the cedars of Lebanon as being living monuments of the creative might of God. The allegory exceeds the measure of the reality of nature, inasmuch as this is obliged to be extended according to the reality of that which is typified and historical. But how unlike to the former times is the present! The poet asks "wherefore?"for the present state of things is a riddle to him. The surroundings of the vine are torn down; all who come in contact with it pluck it ( ארה , to pick off, pluck off, Talmudic of the gathering of figs); the boar out of the wood ( מיער with עין תלויה , Ajin )

(Note: According to Kiddushin , 30 a , because this Ajin is the middle letter of the Psalter as the Waw of גחון , Lev 11:42, is the middle letter of the Tôra. One would hardly like to be at the pains of proving the correctness of this statement; nevertheless in the seventeenth century there lived one Laymarius, a clergyman, who was not afraid of this trouble, and found the calculations of the Masora (e.g., that אדני ה occurs 222 times) in part inaccurate; vid., Monatliche Unterredungen , 1691, S. 467, and besides, Geiger, Urschrift und Uebersetzungen der Bibel , S. 258f.))

cuts it off ( כּרסם , formed out of כּסם = גּזם

(Note: Saadia appropriately renders it Arab. yqrḍhâ , by referring, as does Dunash also, to the Talmudic קרסם , which occurs of ants, like Arab. qrḍ , of rodents. So Peah ii. §7, Menachoth 71 b , on which Rashi observes, "the locust ( חגב ) is accustomed to eat from above, the ant tears off the corn-stalk from below."Elsewhere קירסם denotes the breaking off of dry branches from the tree, as זרד the removal of green branches.))

viz., with its tusks; and that which moves about the fields (vid., concerning זיז , Psa 50:11), i.e., the untractable, lively wild beast, devours it. Without doubt the poet associates a distinct nation with the wild boar in his mind; for animals are also in other instances the emblems of nations, as e.g., the leviathan, the water-serpent, the behemoth (Isa 30:6), and flies (Isa 7:18) are emblems of Egypt. The Midrash interprets it of Seîr-Edom, and זיז שׂדי , according to Gen 16:12, of the nomadic Arabs.

In Psa 80:15 the prayer begins for the third time with threefold urgency, supplicating for the vine renewed divine providence, and a renewal of the care of divine grace. We have divided the verse differently from the accentuation, since שׁוּב־נא הבּט is to be understood according to Ges. §142. The junction by means of ו is at once opposed to the supposition that וכּנּה in Psa 80:16 signifies a slip or plant, plantam (Targum, Syriac, Aben-Ezra, Kimchi, and others), and that consequently the whole of Psa 80:16 is governed by וּפקד . Nor can it mean its (the vine's) stand or base, כּן (Böttcher), since one does not plant a "stand."The lxx renders וכנה : καὶ κατάρτισαι , which is imper. aor . 1. med., therefore in the sense of כּוננה .

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

The figure of the vine, which rules all the language here, is also still continued in Psa 80:17; for the partt. fem. refer to גּפן ot refer , - the verb, however, may take the plural form, because those of Israel are this "vine,"which combusta igne, succisa (as in Isa 33:12; Aramaic, be cut off, tear off, in Psa 80:13 the Targum word for ארה ; Arabic, ksḥ , to clear away, peel off), is just perishing, or hangs in danger of destruction ( יאבדוּ ) before the threatening of the wrathful countenance of God. The absence of anything to denote the subject, and the form of expression, which still keeps within the circle of the figure of the vine, forbid us to understand this Psa 80:17 of the extirpation of the foes. According to the sense תּהי־ידך על

(Note: The תהי has Gaja , like שׂאו־זמרה (Psa 81:3), בני־נכר (Psa 144:7), and the like. This Gaja beside the Shebâ (instead of beside the following vowel) belongs to the peculiarities of the metrical books, which in general, on account of their more melodious mode of delivery, have many such a Gaja beside Shebâ , which does not occur in the prose books. Thus, e.g., יהוה and אלהים always have Gaja beside the Shebâ when they have Rebia magnum without a conjunctive, probably because Rebia and Dechî had such a fulness of tone that a first stroke fell even upon the Shebâ -letters.)

coincides with the supplicatory כנה על . It is Israel that is called בּן in Psa 80:16, as being the son whom Jahve has called into being in Egypt, and then called out of Egypt to Himself and solemnly declared to be His son on Sinai (Exo 4:22; Hos 11:1), and who is now, with a play upon the name of Benjamin in Psa 80:3 (cf. Psa 80:16), called אישׁ ימינך , as being the people which Jahve has preferred before others, and has placed at His right hand

(Note: Pinsker punctuates thus: Let Thy hand be upon the man, Thy right hand upon the son of man, whom, etc.; but the impression that ימינך and אמצתה לך coincide is so strong, that no one of the old interpreters (from the lxx and Targum onwards) has been able to free himself from it.)

for the carrying out of His work of salvation; who is called, however, at the same time בּן־אדם , because belonging to a humanity that is feeble in itself, and thoroughly conditioned and dependent. It is not the more precise designation of the "son of man"that is carried forward by ולא־נסוג , "and who has not drawn back from Thee"(Hupfeld, Hitzig, and others), but it is, as the same relation which is repeated in Psa 80:19 shows, the apodosis of the preceding petition: then shall we never depart from Thee; נסוג being not a participle, as in Psa 44:19, but a plene written voluntative: recedamus , vowing new obedience as thanksgiving of the divine preservation. To the prayer in Psa 80:18 corresponds, then, the prayer תּחיּנוּ , which is expressed as future (which can rarely be avoided, Ew. §229), with a vow of thanksgiving likewise following: then will we call with Thy name, i.e., make it the medium and matter of solemn proclamation. In v. 20 the refrain of this Psalm, which is laid out as a trilogy, is repeated for the third time. The name of God is here threefold.

Constable: Psa 73:1--89:52

I. Book 3: chs 73--89

A man or men named Asaph wrote 17 of the psalms in this book (Pss. 73-83). Other writers were the sons of Korah (Pss. 84-85, 87), David (Ps. 86), Heman (Ps. 88), and Ethan (Ps. 89). Asaph, Heman, and Ethan were musicians from the tribe of Levi who were contemporaries of David.

Constable: Psa 80:1-19

Psalm 80

Again Asaph called on God to deliver and restore Israel. The nation was downtrodden and needed Yahweh's salvation. This psalm is unusual because of the figure the psalmist used to describe Israel. He pictured the nation as a grape vine (vv. 8-16). The fall of Samaria in 722 B.C. may be in view.¹⁴⁴

Constable: Psa 80:1-2

1. An appeal to Israel's Shepherd 80:1-3

80:1-2 The psalmist appealed to Yahweh as the Shepherd of His people Israel (cf. 23:1; 28:9).¹⁴⁵ He also referred to Him as sitting enthroned above the cherubim in the temple (cf. 99:1). Ephraim was the leading tribe in the North and Benjamin the leader in the South. Manasseh was the leader in Transjordan in the East.

80:3 This cry for restoration is a refrain that the writer also used in verses 7 and 19. The figure of the face shining on another suggests favorable inclination toward that one (cf. 4:6; Num. 6:25).

Constable: Psa 80:3-6

2. A lament due to divine discipline 80:4-7

The title "Lord of hosts" suggests God's ability to deliver His people whenever He chooses to do so. The Lord's silence in response to the people's cries for deliverance implied that He was angry with them. As a shepherd God had fed His people, but He had given them tears to eat and to drink rather than nourishing food. Their condition led their neighbor nations to mock them. This pericope also closes with the refrain (cf. vv. 3, 19).

Constable: Psa 80:7-13

3. Israel's downtrodden condition 80:8-14a

The psalmist now changed his figure and pictured Israel as a vine that God had transplanted from Egypt to Canaan. He cleared the land of Canaan for her by driving the native people out. Israel had taken root in the Promised Land and as a vine had spread out in all directions. It had become strong and luxuriant under God's blessing. However God had broken down the wall that protected it, and its neighbors were now consuming it. This section closes with a refrain similar to yet slightly different from the one in verses 3, 7, and 19.

The figure of a vine to represent Israel is very old. It probably originated in Jacob's blessing of Joseph (Gen. 49:22). The prophets used it often (cf. Isa. 5:1-7; 27:2-6; Jer. 2:21; 12:10; Hosea 10:1). The Lord Jesus also used it to describe Himself (John 15:1, 5). It is an appropriate figure because a vine is a source of blessing to others (cf. Gen. 12:3).

Commentary -- Other

Evidence: Psa 80:1

Nothing worse can happen to a church than to be conformed to this world. CHARLES SPURGEON

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 80 (Chapter Introduction)

Overview

Psa 80:1, The psalmist in his prayer complains of the miseries of the church; Psa 80:8, God’s former favours are turned into judgments; Psa 80:14, He prays for deliverance.

Psa 45:1, Psa 60:1, Psa 69:1 *titles

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 80 (Chapter Introduction)

THE ARGUMENT

This Psalm was composed either,

1. Upon the same occasion with the former, to wit, the destruction of Jerusalem by the Chaldeans, as most conceive; which yet seems not probable, because here is no mention of the temple, nor of Jerusalem, as there is in the foregoing Psalm; nor of the tribe of Judah, which was most concerned in that desolation; but of Joseph, Psa 80:1 , and of the tribes of Ephraim and Manasseh, which were carried captive long before that time; nor do the expressions of this Psalm import such a desolating judgment as those of the former do. Or,

2. Upon occasion of the captivity of the ten tribes, as some others think. But why then is Benjamin named, which is none of that number, nor went into captivity with them, but was joined with Judah? Or,

3. Upon occasion of some other calamity or calamities which befell the tribes of Israel after their division into two kingdoms, and before the captivity and destruction of either of them; in which time all the evils mentioned in this Psalm bid befall them, sometimes in one tribe or part, and sometimes an another, as is manifest from their history.

Shoshannim-Eduth seems to be the name of a musical instrument; though many separate the latter part of the word from the former, and expound Eduth, a testimony, or witness between God and his people, of his relation to them, and of their dependence upon him.

The psalmist bemoaneth the miseries and sad condition of the church, Psa 80:1-7 ; that God’ s past manifold mercies are changed into desolating judgments, Psa 80:8-13 . He prayeth for deliverance out of them, with a promise of that fulness, Psa 80:14-19 .

O Shepherd of Israel ; thou who hast undertaken to feed and govern thy people of Israel, as a shepherd doth his flock, now perform thine office, and rescue thy flock from those grievous wolves which devour and destroy them.

That leadest or didst lead formerly, though now thou hast forsaken them.

Joseph i.e. the children of Joseph, or of Israel, as he now said, this clause being but a repetition, the former in other words. Compare Psa 77:15 . And the name of Joseph, the most eminent of the patriarchs both for his dignity and piety, and the right of primogeniture transferred upon him from Reuben, 1Ch 5:1 , is elsewhere put for all the ten tribes, as Eze 37:6,19 Am 5:6,15 6:6 Zec 10:6 ; and for all the tribes, as Psa 81:5 Oba 1:18 .

Between the cherubims which were the mercy-seat above the ark; by which title he prudently and piously minds the ten tribes of their revolt from God, and of the vanity of their superstitious addresses to their calves at Dan and Beth-el, and of the necessity of their returning to the true worship of God before the ark at Jerusalem, if they desired or expected any relief from him. And by this title it seems more than probable that this Psalm was not made upon occasion of the Babylonish captivity, in and after which time there was no ark nor cherubims, nor do I remember that Daniel or any prophets did then apply themselves to God by that title. See Da 9 . Shine forth out of the clouds, wherein thou seemest to hide thyself. Show forth thy power and goodness to and for thy poor oppressed people in the face of thine and their enemies.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 80 (Chapter Introduction)

(Psa 80:1-7) The psalmist complains of the miseries of the church.

(Psa 80:8-16) Its former prosperity and present desolation.

(Psa 80:17-19) A prayer for mercy.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 80 (Chapter Introduction)

This psalm is much to the same purport with the foregoing. Some think it was penned upon occasion of the desolation and captivity of the ten tribes, as the foregoing psalm of the two. But many were the distresses of the Israel of God, many perhaps which are not recorded in the sacred history some whereof might give occasion for the drawing up of this psalm, which is proper to be sung in the day of Jacob's trouble, and if, in singing it, we express a true love to the church and a hearty concern for its interest, with a firm confidence in God's power to help it out of its greatest distresses, we make melody with our hearts to the Lord. The psalmist here, I. Begs for the tokens of God's presence with them and favour to them (Psa 80:1-3). II. He complains of the present rebukes they were under (Psa 80:4-7). III. He illustrates the present desolations of the church, by the comparison of a vine and a vineyard, which had flourished, but was now destroyed (Psa 80:8-16). IV. He concludes with prayer to God for the preparing of mercy for them and the preparing of them for mercy (Psa 80:17-19). This, as many psalms before and after, relates to the public interests of God's Israel, which ought to lie nearer to our hearts than any secular interest of our own.

To the chief musician upon Shoshannim, Eduth. A psalm of Asaph.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 80 (Chapter Introduction)

INTRODUCTION TO PSALM 80

To the chief Musician upon Shoshannimeduth, A Psalm of Asaph. Of the word "shoshannim", see Gill on Psa 45:1, and of "shushaneduth", see Gill on Psa 60:1 which seems to be the same with this here, and is thought by some to be the name of a musical instrument now unknown, as Kimchi and Ben Melech; though these two words are not to be read together as one, for there is a dividing accent on "shoshannim", and which may be rendered "concerning the lilies" ^a; and so may denote the subject matter of the psalm, or respect the people of God, comparable to lilies for their beauty, purity, and holiness in Christ, Son 6:2, and to lilies among thorns, Son 2:2, being in great afflictions and persecutions, as appears from Psa 80:5, the word "eduth" is to be read not along with "shoshannim", but with what follows, thus, "Eduth unto Asaph a psalm"; some render the word "eduth" an ornament or glory, as R. Marinus in Aben Ezra; and take the sense to be, that the psalm was a glorious one, and desirable to Asaph; but it rather signifies a testimony, and is by the Targum interpreted of the testimony of the law; but it is rather to be understood of the testimony of the Gospel, which is the testimony of Christ, and bears witness of him; and there is a testimony of him in this psalm, Psa 80:17, and there seem to be in it many breathings after his coming and appearance in the flesh. Some take this psalm to be of the same argument with the foregoing, and think it refers to the destruction of the Jews, the two tribes, by the Chaldeans; so Theodoret; but there is no mention made of the temple, nor of Jerusalem, as in the preceding psalm; and besides, why should Manasseh and Ephraim be mentioned? wherefore others are of opinion that it has regard to the captivity of the ten tribes by Salmaneser; but then it may be asked, why is Benjamin taken notice of, which had no concern in the affliction? this has led others to conclude that it respects some time of affliction before either of these captivities, or between them both; and it may be applied to any affliction of the people of God in any age or period of time; and no doubt was written by Asaph, or by David, and put into his hands before the distress was, under a spirit of prophecy. Kimchi interprets it of the present captivity of the Jews, and Jarchi of their three captivities.