Psalm 80:2 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.

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 instead of 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.

What is, "Thou that feedest Israel, hearken, You that conducts Joseph like sheep"? [Psalm 78:1]. He is being invoked to come, He is being expected until He come, He is being yearned for until He come. Therefore may He find "men guiding:" "You that conducts," he says, "Joseph like sheep:" Joseph himself like sheep. Joseph himself are the sheep, and Joseph himself is a sheep. Observe Joseph; for although even the interpretation of his name does aid us much, for it signifies increase; and He came indeed in order that the grain given to death might arise manifold; [John 12:24] that is, that the people of God might be increased...."You that sits upon the Cherubin." Cherubin is the seat of the glory of God, and is interpreted the fullness of knowledge. There God sits in the fullness of knowledge. Though we understand the Cherubin to be the exalted powers and virtues of the heavens: yet, if you will, you will be Cherubin. For if Cherubin is the seat of God, hear what says the Scripture: "The soul of a just man is the seat of wisdom." How, you say, shall I be the fullness of knowledge? Who shall fulfil this? You have the means of fulfilling it: "The fullness of the Law is love." [Romans 13:10] Do not run after many things, and strain yourself. The amplitude of the branches does terrify you: hold by the root, and of the greatness of the tree think not. Be there in you love, and the fullness of knowledge must needs follow. For what does he not know that knows love? Inasmuch as it has been said, "God is love." [1 John 4:8] "Appear." For we went astray because You did not appear. "Before Ephraim and Benjamin and Manasse" [Psalm 80:2]. Appear, I say, before the nation of the Jews, before the people of Israel. For there is Ephraim, there Manasses, there Benjamin. But to the interpretation let us look: Ephraim is fruit-bearing, Benjamin son of right hand, Manasses one forgetful. Appear Thou then before one made fruitful, before a son of the right hand: appear Thou before one forgetful, in order that he may be no longer forgetful, but You may come into his mind that hast delivered him....For weak You were when it was being said, "If Son of God He is, let Him come down from the Cross." [Matthew 27:40] You were seeming to have no power: the persecutor had power over You: and You showed this aforetime, for Jacob too himself prevailed in wrestling, a man with an angel. Would he at any time, except the angel had been willing? And man prevailed, and the angel was conquered: and victorious man holds the angel, and says, "I will not let you go, except you shall have blessed me." [Genesis 32:26] A great sacrament! He both stands conquered, and blesses the conqueror. Conquered, because he willed it; in flesh weak, in majesty strong....Having been crucified of weakness, rise in power: [2 Corinthians 13:4] "Stir up Your power, and come Thou, to save us."

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).

Before Ephraim, &c.--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 (Kg1 12:16-21; compare also Num 10:24).