Psalm 80:15 Komentář

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.

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, Sol 6:2, and to lilies among thorns, Sol 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. (a) "super liliis", Tigurine version, Cocceius; "pro liliis", Musculus.

It is burnt with fire, it is cut down,.... That is, the vine of Israel, and the branch before spoken of, alluding to a vine, and its branches; which, when become unprofitable, are cut down or cut off, and cast into the fire; see Joh 15:6, so Jerusalem and the temple were burnt with fire by Nebuchadnezzar, and afterwards by Vespasian: they perish at the rebuke of thy countenance; that is, the Israelites, signified by the vine, whose destruction was owing to the wrath of God upon them for their sins; he frowned upon them, and rebuked them in his hot displeasure, and to that their ruin was owing; others were only instruments in his hands. Some understand this as a wish or imprecation, let them that cut down the vine, and burn it with fire, perish at the rebuke of thy countenance; see Psa 68:1, so the Targum.

Psalm 79 [LXX] is similarly titled "For the things that shall be changed." In this psalm, among other things, is written, "look down from heaven and see; visit this vineyard and perfect what your right hand has planted and on the son of man whom you have confirmed for yourself." This is the vineyard of which it is said, "You have brought a vineyard out of Egypt." Christ did not plant another; by his coming he changed that one into a better vineyard. Accordingly, we find in the Gospel: "He will utterly destroy those evil men, and will let out the vineyard to other vine dressers." The Gospel does not say, "He will uproot and will plant another," but "this same vineyard he will let out to other vine dressers." The city of God and congregation of the children of promise must be filled with the same community of saints by the death and succession of mortal beings and at the end of the world will receive its due immortality in all people. This same thought is expressed differently by means of the fruitful olive tree in another psalm, which says, "But I as a fruitful olive tree in the house of God, have hoped in the mercy of God forever, yea, for ever and ever." It was not because the unbelievers and the proud had been broken away and the branches were on that account unfruitful and the wild olive of the Gentiles was ingrafted that the root of the patriarchs and prophets died. Isaiah says, "For if your people, O Israel, shall be as the sand of the sea, a remnant of them shall be saved," but through him about whom the psalm says, "and on the son of man whom you have confirmed for yourself," and about whom is reiterated, "Let your hand be on the man of your right hand: and on the son of man whom you have confirmed for yourself. And we depart not from you." Through this Son of man, Christ Jesus, and from his remnant, that is, the apostles and the many others from among the Israelites who have believed in Christ as God, and with the increasing number of Gentiles, the holy vineyard is being completed. Thus, in the passing of the old rites and in the institution of the new, the title of the psalm, "For the things that shall be changed," is fulfilled.

But with what profit is this? "O God of virtues turn Thou nevertheless" [Psalm 80:14]. Although these things have been done, "Turn Thou nevertheless." "Look from heaven and see, and visit this vineyard." "And perfect Thou her whom Your right hand has planted" [Psalm 80:15]. No other plant Thou, but this make Thou perfect. For she is the very seed of Abraham, she is the very seed in whom all nations shall be blessed: [Genesis 22:18] there is the root where is borne the graffed wild olive. "Perfect Thou this vineyard which Your right hand has planted." But wherein does He perfect? "And upon the Son of man, whom You have strengthened to Yourself." What can be more evident? Why do ye still expect, that we should still explain to you in discourse, and should we not rather cry out with you in admiration, "Perfect Thou this vineyard which Your right hand has planted, and upon the Son of man" perfect her? What Son of man? Him "whom You have strengthened to Yourself." A mighty stronghold: build as much as you are able. "For other foundation no one is able to lay, except that which is laid, which is Christ Jesus." [1 Corinthians 3:11]

Gittith--(See on Psa 8:1, title). A festal Psalm, probably for the passover (compare Mat 26:30), in which, after an exhortation to praise God, He is introduced, reminding Israel of their obligations, chiding their neglect, and depicting the happy results of obedience. (Psa. 81:1-16) our strength-- (Psa 38:7).

And the vineyard--or, "And protect or guard what thy right hand," &c. the branch--literally, "over the Son of man," preceding this phrase, with "protect" or "watch." for thyself--a tacit allusion to the plea for help; for