Psalm 80:7 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.

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. , 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. Psalms 80:8 psa 80:8 psa 80:8 psa 80:8Thou 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 Sol 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. (o) "fecisti proficisci", Paginus, Montanus, Vatablus.

Conversion itself is from the grace of him to whom it is said, "God of hosts, convert us." Perhaps this must also be understood as done out of the mercy of the heavenly medicine so that people who possessed a proud and wicked will and wanted to establish their own justice might be abandoned for the purpose of being blinded. Perhaps they were blinded for the purpose of stumbling on the stone of stumbling and that their face might be filled with shame. Also, so that humbled they might seek the name of the Lord and not their own justice, by which the proud are puffed up, but God's justice by which the ungodly are justified? For this benefited many of them for their good, who, pricked with remorse over their own wrongdoing, afterwards believed in Christ; and for these he had even prayed himself, saying, "Father, forgive them, for they know not what they do." And about this ignorance of theirs the apostle, too, said, "I bear them witness that they have a zeal for God, but not according to knowledge." For then he also added this and said, "For, not knowing God's justice and seeking to establish their own, they have not submitted themselves to the justice of God."

But ye see what follows: "O Lord God of virtues, convert us, and show Your face, and we shall be whole" [Psalm 80:7].

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).