Exposition - Explanatory Notes and Quaint Sayings
Hints to the Village Preacher - Works Upon This Psalm
TITLE. To the Chief Musician upon Shoshannim Eduth.
For the fourth time we have a song upon Shoshannim, or the lilies; the former
ones being Psalms 45, 60, and 69. Why this title is given it would be difficult
to say in every case, but the delightfully poetical form of the present Psalm
may well justify the charming title. Eduth signifies testimony. The Psalm
is a testimony of the church as a "lily among thorns." Some interpreters
understand the present title to refer to an instrument of six strings, and
Schleusner translates the two words, "the hexachord of testimony." It may be
that further research will open up to us these "dark sayings upon a harp." We
shall be content to accept them as evidence that sacred song was not lightly
esteemed in the days of old. A Psalm of Asaph. A latter Asaph we should
suppose, who had the unhappiness to live, like the "last minstrel, "in evil
times. If by the Asaph of David's day, this Psalm was written in the spirit of
prophecy, for it sings of times unknown to David.
DIVISION. The Psalm divides itself naturally at the refrain
which occurs three times: "Turn us again, O God, "etc. Ps 80:1-3 is an opening
address to the Lord God of Israel; from Ps 80:4-7 is a lamentation over the
national woe, and from Ps 80:8-19 the same complaint is repeated, the nation
being represented in a beautiful allegory as a vine. It is a mournful Psalm, and
its lilies are lilies of the valley.
Verse 1. "Give ear, O Shepherd of Israel." Hear thou the
bleatings of thy suffering flock. The name is full of tenderness, and hence is
selected by the troubled psalmist: broken hearts delight in names of grace. Good
old Jacob delighted to think of God as the Shepherd of Israel, and this verse
may refer to his dying expression: "From thence is the Shepherd, the stone of
Israel." We may be quite sure that he who deigns to be a shepherd to his people
will not turn a deaf ear to their complaints. "Thou that leadest Joseph like
a flock." The people are called here by the name of that renowned son who
became a second father to the tribes, and kept them alive in Egypt; possibly
they were known to the Egyptians under the name of "the family of Joseph, "and
if so, it seems most natural to call them by that name in this place. The term
may, however, refer to the ten tribes of which Manasseh was the acknowledged
head. The Lord had of old in the wilderness led, guided, shepherded all the
tribes; and, therefore, the appeal is made to him. The Lord's doings in the past
are strong grounds for appeal and expectation as to the present and the future.
"Thou that dwellest between the cherubims, shine forth." The Lord's
especial presence was revealed upon the mercyseat between the cherubim, and in
all our pleadings we should come to the Lord by this way: only upon the
mercyseat will God reveal his grace, and only there can we hope to commune with
him. Let us ever plead the name of Jesus, who is our true mercyseat, to whom we
may come boldly, and through whom we may look for a display of the glory of the
Lord on our behalf. Our greatest dread is the withdrawal of the Lord's presence,
and our brightest hope is the prospect of his return. In the darkest times of
Israel, the light of her Shepherd's countenance is all she needs.
Verse 2. "Before Ephraim and Benjamin and Manasseh stir up
thy strength, and come and save us." It is wise to mention the names
of the Lord's people in prayer, for they are precious to him. Jesus bears the
names of his people on his breastplate. Just as the mention of the names of his
children has power with a father, so it is with the Lord. The three names were
near of kin; Ephraim and Manasseh represent Joseph, and it was meet that
Benjamin, the other son of the beloved Rachel, should be mentioned in the same
breath: these three tribes were wont to march together in the wilderness,
following immediately behind the ark. The prayer is that the God of Israel would
be mighty on behalf of his people, chasing away their foes, and saving his
people. O that in these days the Lord may be pleased to remember every part of
his church, and make all her tribes to see his salvation. We would not mention
our own denomination only, but lift up prayer for all the sections of the one
Verse 3. "Turn us again, O God." It is not so much said,
"turn our captivity, "but "turn us." All will come right if we are right. The
best turn is not that of circumstances but of character. When the Lord turns his
people he will soon turn their condition. It needs the Lord himself to do this,
for conversion is as divine a work as creation; and those who have been once
turned unto God, if they at any time backslide, as much need the Lord to turn
them again as to turn them at the first. The word may be read, "restore us;
"verily, it is a choice mercy that "he restoreth my soul." "And cause thy face to shine." Be favourable to us, smile
upon us. This was the high priest's blessing upon Israel: what the Lord has
already given us by our High Priest and Mediator we may right confidently ask of
him. "And we shall be saved." All that is wanted for salvation
is the Lord's favour. One glance of his gracious eye would transform Tophet into
Paradise. No matter how fierce the foe, or dire the captivity, the shining face
of God ensures both victory and liberty. This verse is a very useful prayer.
Since we too often turn aside, let us often with our lips and heart cry, "Turn
us again, O God, and cause thy face to shine, and we shall be saved."
Verse 4. "O Lord God of Hosts, how long wilt thou be angry
against the prayer of thy people?" How long shall the smoke of thy
wrath drown the smoking incense of our prayers? Prayer would fain enter thy holy
place, but they wrath battles with it, and prevents its entrance. That God
should be angry with us when sinning seems natural enough, but that he should be
angry even with our prayers is a bitter grief. With many a pang may the pleader
ask, "How long?" Commander of all the hosts of thy creatures, able to save thy
saints in their extremity, shall they for ever cry to thee in vain?
Verse 5. "Thou feedest them with the bread of tears." Their
meat is seasoned with brine distilled from weeping eyes. Their meals, which were
once such pleasant seasons of social merriment, are now like funeral feasts to
which each man contributes his bitter morsel. Thy people ate bread of wheat
before, but now they receive from thine own hand no better diet than bread of
tears. "And givest them tears to drink in great measure." Tears
are both their food and their drink, and that without stint. They swallow
tierces of tears, and swim in gulfs of grief, and all this by God's own
appointment; not because their enemies have them in their power by force of
arms, but because their God refuses to interpose. Tear bread is even more the
fruit of the curse than to eat bread in the sweat of one's face, but it shall by
divine love be turned into a greater blessing by ministering to our spiritual
Verse 6. "Thou makest us a strife unto our neighbours."
Always jealous and malicious, Edom and Moab exulted over Israel's troubles, and
then fell to disputing about their share of the spoil. A neighbour's jeer is
ever most cutting, especially if a man has been superior to them, and claimed to
possess more grace. None are unneighbourly as envious neighbours. "And our enemies laugh among themselves." They find mirth
in our misery, comedy in our tragedy, salt for their wit in the brine of our
tears, amusement in our amazement. It is devilish to sport with another's
griefs; but it is the constant habit of the world which lieth in the wicked one
to make merry with the saints' tribulations; the seed of the serpent follow
their progenitor and rejoice in evil.
Verse 7. "Turn us again, O God of hosts." The prayer rises
in the form of its address to God. He is here the God of Hosts. The more we
approach the Lord in prayer and contemplation the higher will our ideas of him
Verse 8. "Thou hast brought a vine out of Egypt." There it
was in unfriendly soil: the waters of the Nile watered it not, but were as death
to its shoots, while the inhabitants of the land despised it and trampled it
down. Glorious was the right hand of the Lord when with power and great wonders
he removed his pleasant plant in the teeth of those who sought its destruction. "Thou hast cast out the heathen, and planted it." Seven
nations were digged out to make space for the vine of the Lord; the old trees,
which long had engrossed the soil, were torn up root and branch; oaks of Bashan,
and palm trees of Jericho were displaced for the chosen vine. It was securely
placed in its appointed position with divine prudence and wisdom. Small in
appearance, very dependent, exceeding weak, and apt to trail on the ground, yet
the vine of Israel was chosen of the Lord, because he knew that by incessant
care, and abounding skill, he could make of it a goodly fruit bearing plant.
Verse 9. "Thou preparedst room before it." The weeds,
brambles, and huge stones were cleared; the Amorites, and their brethren in
iniquity, were made to quit the scene, their forces were routed, their kings
slain, their cities captures, and Canaan became like a plot of land, made ready
for a vineyard. "And didst cause it to take deep root, and it filled the
land." Israel became settled and established as a vine well rooted, and then
it began to flourish and to spread to every side. This analogy might be applied
to the experience of every believer in Jesus. The Lord has planted us, we are
growing downward, "rooting roots, "and by his grace we are also advancing in
manifest enlargement. The same is true of the church in a yet closer degree, for
at this moment through the goodwill of the dresser of the vineyard her branches
spread far and wide.
Verse 10. "The hills were covered with the shadow of it."
Israel dwelt up the mountains' summits, cultivating every foot of soil. The
nation multiplied and became so great that other lands felt its influence, or
were shadowed by it. "And the boughs thereof were like the goodly cedars." The
nation itself was so great that even its tribes were powerful and worthy to take
rank among the mighty. A more correct rendering describes the cedars as covered
with the vine, and we know that in many lands vines climb the trees, and cover
them. What a vine must that be which ascends the cedars of God, and even
overtops them! It is a noble picture of the prosperity of the Israelitish people
in their best days. In Solomon's time the little land of Israel occupied a high
place among the nations. There have been times when the church of God also has
been eminently conspicuous, and her power has been felt far and near.
Verse 11. "She sent out her boughs unto the sea." Along the
Mediterranean and, perhaps, across its waters, Israel's power was felt. "And her branches unto the river." On her Eastern side she
pushed her commerce even to the Euphrates. Those were brave days for Israel, and
would have continued, had not sin cut them short. When the church pleases the
Lord, her influence becomes immense, far beyond the proportion which her numbers
or her power would lead us to expect; but, alas! when the Lord leaves her she
becomes as worthless, useless, and despised as an untended vine, which is of all
plants the most valueless.
Verse 12. "Why hast thou then broken down her hedges?" Thou
hast withdrawn protection from her after caring for her with all this care;
wherefore is this, O Lord? A vine unprotected is exposed to every form of
injury; none regard it, all prey upon it: such was Israel when given over to her
enemies; such has the church full often been. "So that all they which pass by the way do pluck her." Her
cruel neighbours have a pluck at her, and marauding bands, like roaming beasts,
must needs pick at her. With God no enemy can harm us, without him none are so
weak as to be unable to do us damage.
Verse 13. The boar out of the wood doth waste it. Such
creatures are famous for rending and devouring vines. Babylon, like a beast from
the marshes of the Euphrates, came up and wasted Judah and Israel. Fierce
peoples, comparable to wild swine of the forest, warred with the Jewish nation,
until it was gored and torn like a vine destroyed by greedy hogs. And the wild beast of the field doth devour it. First one
foe and then another wreaked vengeance on the nation, neither did God interpose
to chase them away. Ruin followed ruin; the fox devoured the young shoots which
had been saved from the damage wrought by the boar. Alas, poor land. How low
wast thou brought! An oak or cedar might have been crushed by such ravages, but
how canst thou endure it, O weak and tender vine? See what evils follow in the
train of sin, and how terrible a thing it is for a people to be forsaken of
Verse 14. Return, we beseech thee, O God of hosts. Turn
thyself to us as well as us to thee. Thou hast gone from us because of our sins,
come back to us, for we sigh and cry after thee. Or, if it be too much to ask
thee to come then do at least give us some consideration and cast an eye upon
our griefs. Look down from heaven, and behold, and visit this vine. Do
not close thine eyes; it is thy vine, do not utterly turn away from it as though
it were quite gone from thy mind. Great Husbandman, at least note the mischief
which the beasts have done, for then it may be thy heart will pity, and thy hand
will be outstretched to deliver.
Verse 15. And the vineyard which thy right hand hath
planted. Shall all thy care be lost? Thou has done so much, wilt thou lose
thy labour? With thy power and wisdom thou didst great things for thy people,
wilt thou now utterly give them up, and suffer thine enemies to exult in the
evil which they delight in? And the branch that thou madest strong for thyself. A
prayer for the leader whom the Lord had raised up, or for the Messiah whom they
expected. Though the vine had been left, yet one branch had been regarded of the
Lord, as if to furnish a scion for another vine; therefore, is the prayer made
in this form. Let us pray the Lord, if he will not in the first place look upon
his church, to look upon the Lord Jesus, and then behold her in mercy for his
sake. This is the true art of prayer, to put Christ forward and cry, "Him and then the sinner see,
Look through Jesus' wounds on me."
Verse 16. It is burned with fire. In broken utterances the
sorrowful singer utters his distress. The vineyard was like a forest which has
been set on fire; the choice vines were charred and dead. It is cut down. The cruel axe had hacked after its
murderous fashion, the branches were lopped, the trunk was wounded, desolation
reigned supreme. They perish at the rebuke of thy countenance. God's rebuke
was to Israel what fire and axe would be to a vine. His favour is life, and his
wrath is as messengers of death. One angry glance from Jehovah's eye is
sufficient to lay all the vineyards of Ephraim desolate. O Lord, look not thus
upon our churches. Rebuke us, but not in anger.
Verse 17. Let thy hand be upon the man of thy right hand.
Let thy power rest on thy true Benjamin, son of thy right hand; give a
commission to some chosen man by whom thou wilt deliver. Honour him, save us,
and glorify thyself. There is no doubt here an outlook to the Messiah, for whom
believing Jews had learned to look as the Saviour in time of trouble. Upon the son of man whom thou madest strong for thyself.
Send forth thy power with him whom thou shalt strengthen to accomplish thy
purposes of grace. It pleases God to work for the sons of men by sons of men.
"By man came death, by man came also the resurrection from the dead." Nations
rise or fall largely through the instrumentality of individuals: by a Napoleon
the kingdoms are scourged, and by a Wellington nations are saved from the
tyrant. It is by the man Christ Jesus that fallen Israel is yet to rise, and
indeed through him, who deigns to call himself the Son of Man, the world is to
be delivered from the dominion of Satan and the curse of sin. O Lord, fulfil thy
promise to the man of thy right hand, who participates in thy glory, and give
him to see the pleasure of the Lord prospering in his hand.
Verse 18. So will not we go back from thee. Under the
leadership of one whom God had chosen the nation would be kept faithful, grace
would work gratitude, and so cement them to their allegiance. It is in Christ
that we abide faithful; because he lives we live also. There is no hope of our
perseverance apart from him. Quicken us, and we will call upon thy name. If the Lord
gives life out of death, his praise is sure to follow. The Lord Jesus is such a
leader, that in him is life, and the life is the light of men. He is our life.
When he visits our souls anew we shall be revived, and our praise shall ascend
unto the name of the Triune God.
Verse 19. Turn us again, O Lord God of Hosts. Here we have
another advance in the title and the incommunicable name of Jehovah, the I AM is
introduced. Faith's day grows brighter as the hours roll on; and her prayers
grow more full and mighty. Cause thy face to shine; and we shall be saved. Even we who
were so destroyed. No extremity is too great for the power of God. He is able to
save at the last point, and that too by simply turning his smiling face upon his
afflicted. Men can do little with their arm, but God can do all things with a
glance. Oh, to live for ever in the light of Jehovah's countenance.
EXPLANATORY NOTES AND QUAINT SAYINGS
Title. It is an Asaph prayer again, full of pleas in
Israel's behalf. It is as if they had before them Isa 63:1, "Then he remembered
the days of old." They call to his mind the days of Joseph, when (Ge
49:24) the Lord miraculously fed them in Egypt. And then the tabernacle days,
when (first, since the days of Eden), the Lord was known to dwell between
the cherubim, on the mercyseat. They call to his mind wilderness times
(verse 2), when their march was gladdened by his presence, "Ephraim, Benjamin,
and Manasseh" looking on the Pillar of Glory as it rose before them, the guide
and partner of their way (see Nu 10:32-34) "O God, bring us back again! Cause
thy face to shine! and all shall be well again!" Andrew A. Bonar.
Verse 1. The prophet does not nakedly begin his prayer, but
mingles therewith certain titles, by which he most aptly addresses God, and
urges his cause. He does not say, O you who sustain and govern all things which
are in heaven and in earth, who hast placed thy dwelling place above the heaven
of heavens; but, Thou who art the Shepherd of Israel, thou that leadest Joseph
like a flock, thou that dwellest between the cherubims. Those things which
enhance the favour and providence of God revealed to Israel, he brings to
remembrance that he might nourish and strengthen confidence in prayer...Let us
learn from this example to feed and fortify our confidence in praying to God,
with the marks of that divine and paternal kindness revealed to us in Christ our
Shepherd and propitiation. Musculus.
Verse 1. "Give ear, O Shepherd of Israel." It is the part of
the shepherd to give ear to the bleatings and cries of the sheep, to call them
to mind, that he may readily run to their help. Venema.
Verse 1. "O Shepherd of Israel, thou that leadest Joseph like
a flock." Yon shepherd is about to lead his flock across the river;
and, as our Lord says of the good shepherd, you observe that he goes before, and
the sheep follow. Not all in the same manner, however. Some enter boldly, and
come straight across. These are the loved ones of the flock, who keep hard by
the footsteps of the shepherd, whether sauntering through green meadows, by the
still waters, feeding upon the mountains, or resting at noon beneath the shadow
of great rocks. And now others enter, but in doubt and alarm. Far from their
guide, they miss the ford, and are carried down the river, some more, some less,
and yet, one by one, they all struggle over and make good their landing. Notice
those little lambs. They refuse to enter, and must be driven into the stream by
the shepherd's dog, mentioned by Job in his "parable." Poor things! how they
leap and plunge, and bleat in terror! That weak one yonder will be swept quite
away, and perish in the sea. But, no; the shepherd himself leaps into the
stream, lifts it into his bosom, and bears it trembling to the shore. All safely
over, how happy they appear. The lambs frisk and gambol about in high spirits,
while the older ones gather round their faithful guide, and look up to him in
subdued but expressive thankfulness.
Now, can you watch such a scene, and not think of that Shepherd
who leadeth Joseph like a flock, and of another river which all his sheep must
cross? He too, goes before, and, as in the case of this flock, they who keep
near him fear no evil. They hear his sweet voice saying, "When thou passest
through the waters, I will be with thee; and through the rivers, they shall not
overflow thee." With eyes fastened on him, they scarcely see the stream, or feel
its cold and threatening waves. The great majority, however, "linger, shivering
on the brink, and fear to launch away." They lag behind, look down upon the dark
river, and, like Peter on stormy Gennesaret, when faith failed, they begin to
sink. Then they cry for help, and not in vain. The Good Shepherd hastens to
their rescue, and none of all his flock can ever perish. Even the weakest
lambkins are carries safely over. I once saw flocks crossing the Jordan "to
Canaan's fair and happy land, "and there the scene was even more striking and
impressive. The river was broader, the current stronger, and the flocks larger,
while the shepherd's were more picturesque and Biblical. The catastrophe, too,
with which many more sheep were threatened--of being swept down into that
mysterious sea of death, which swallows up the Jordan itself, --was more solemn
and suggestive. W. M. Thomson, in "The Land and the Book."
Verse 1. "Thou that leadest Joseph like a flock." Thou that
leadest Joseph like a flock art considered by the unbelieving to have no
thoughts for our affairs; therefore stretch forth thine hand for our assistance,
that the mouth of them that speak iniquities may be shut. We seek not gold and
riches, or the dignities of this world, but we long for thy light, we desire
more ardently to know thee, therefore "shine forth." Savonarola.
Verse 1. "Thou that dwellest between the cherubims." From
this phrase the following ideas may be derived:
1. That God is a King, sitting on his throne, and surrounded
by his "ministers." His throne is the heavens, the symbol of which is the
holy of holies, his "ministers" are "angels, "and are elsewhere
distinguished by that name, as Genesis 3; Ps 18:11;
2. that God is the
"King" of Israel, dwelling among them by the external symbol of his
presence. His most illustrious ministers are depicted by the "Cherubims,
"who comprehend his heavenly as well as earthly ministers;
3. that God is
the covenant "King" of his people, and has fixed his dwelling place above
the "ark of the covenant, "an argument that he will observe the covenant
and fulfil its promises, that he will guard his people, and procure for them
4. lastly, that God is willing to reveal to the people his
grace and mercy through the covering of the ark, called the
"mercyseat, "on which God sat.
Verse 2. "Before Ephraim and Benjamin and Manasseh." The
three tribes of Ephraim, Manasseh, and Benjamin, the three sons of Rachel, went
immediately behind the ark. Whenever the ark arose against the enemy, Moses used
to exclaim, "Rise up, Lord, and let thine enemies be scattered; and let them
that hate thee flee before thee." The Psalmist repeats this exclamation. "Cause
thy face to shine upon us, " was the blessing of Aaron; the psalmist prays for
the renewal of that blessing. Augustus F. Tholuck.
Verse 3. "Turn us, and cause thy face to shine." To thyself
convert us, from the earthly to the heavenly; convert our rebellious wills to
thee, and when we are converted, show thy countenance that we may know thee;
show thy power that we may fear thee; show thy wisdom that we may reverence
thee; show thy goodness that we may love thee; show them once, show them a
second time, show them always, that through tribulation we may pass with a happy
face, and be saved. When thou dost save, we shall be saved; when thou
withdrawest thy hand, we cannot be saved. Savonarola.
Verse 4. "Lord God of hosts." All creatures are mustered,
and trained, and put into garrison, or brought forth into the field, by his
command. Which way can we look beside his armies? If upward into heaven, there
is a band of soldiers, even a multitude of the heavenly host, praising God, Lu
2:13. If to the lower heavens, there is a band of soldiers, Ge 2:1; it was
universa militia caeli, to which those idolaters burnt incense. On the
earth, not only men are marshalled to the service; so Israel was called the
"host of the living God; "but even the brute creatures are ranged in arrays. So
God did levy a band of flies against the Egyptians; and a band of frogs that
marched into their bed chambers. He hath troops of locusts, Pr 30:27, and armies
of caterpillars. Not only the chariots and horsemen of heaven to defend his
prophet; but even the basest, the most indocible, and despicable creatures,
wherewith to confound his enemies. If Goliath stalk forth to defy the God of
Israel, he shall be confuted with a pebble. If Herod swells up to a god, God
will set his vermin on him, and all the king's guard cannot save him from them.
You have heard of rats that could not be beaten off till they had destroyed that
covetous prelate; and of the fly that killed Pope Adrian. God hath more ways to
punish than he hath creatures. "The Lord God of Hosts" is not
properly a title of creation, but of Providence. All creatures have their
existence from God as their Maker; but so have they also their order from him as
their Governor. It refers not so much to their being as to their marshalling;
not to their natural but militant estate; not only as creatures do they owe him
for their making, but as they are soldiers for their managing. Their order is
warlike, and they serve under the colours of the Almighty. So that here, God
would be respected, not as a creator, but as a general. His anger, therefore, seems so much the more fearful, as
it is presented to us under so great a title: "the Lord God of Hosts" is
angry. They talk of Tamerlane that he could daunt his enemies with the
very look of his countenance. Oh! then what terror dwells in the countenance of
an offended God! The reprobates shall call to the rocks to hide them from the
wrath of the Lamb. Re 6:16. If ira agni doth so affright them, how
terrible is ira leonis, the wrath of the lion? It may justly trouble us
all to hear that the Lord, "the Lord God of Hosts, "is angry; in
the sense whereof the prophet breaks forth here into this expostulation: "O Lord
God of hosts, how long wilt thou be angry with thy people that prayeth?"
Verse 4. "Angry against the prayer of thy people." There may
be infirmities enough in our very prayers to make them unacceptable. As if they
be Exanimes, without life and soul; when the heart knows not what the
tongue utters. Or Perfunctoriae, for God will have none of those prayers
that come out of feigned lips. Or Tentativae, for they that will
petere tentando, tempt God in prayer, shall go without. Or
Fluctuantes, of a wild and wandering discourse, ranging up and down,
which the Apostle calls "beating the air, "as huntsmen beat the bushes, and as
Saul sought his father's asses. Such prayers will not stumble upon the kingdom
of heaven. Or if they be Preproperae, run over in haste, as some use to
chop up their prayers, and think long till they have done. But they that pray in
such haste shall be heard at leisure. Or sine fiducia; the faithless man
had as good hold his peace as pray; he may babble, but prays not; he prays
ineffectually, and receives not. He may lift up his hands, but he does not lift
up his heart. Only the prayer of the righteous availeth, and only the believer
is righteous. But the formal devotion of a faithless man is not worth the crust
of bread which he asks. Or sine humilitate, so the pharisee's prayer was
not truly supplicatio, but superlatio. A presumptuous prayer
profanes the name of God instead of adoring it. All, or any, of these defects
may mar the success of our prayers. Thomas Adams.
Verse 5. "In great measure." The Hebrew shalish is
the name of a measure, so called of three, as containing a third part
of the greatest measure, four times as big as the usual cup to drink
in. Henry Ainsworth.
Verse 7. "Turn us again, O God of hosts." See Ps 80:3 and
observe that there it was only, "Turn us again, O God, "here "O
God of hosts, "and Ps 80:19, "O Lord God of hosts." As the bird by
much waving gathers wind under the wing, and mounts higher, so does faith in
prayer: viresque acquirit eundo. John Trapp.
Verse 7. Salvation may be certainly expected in God's order;
and if we labour to be sure of our turning to God, and living in the sense of
communion with him, we need not make question of salvation, for that shall
follow infallibly on the former two. "Turn us again, O God of hosts,
and cause thy face to shine; and we shall be saved." The last is not put up
by way of prayer here, but promised to themselves, and put out of question, that
it shall follow; "Turn us, so shall we be saved, "say they.
Verse 8. "Thou hast brought a vine out of Egypt, "etc. The
blessings are here placed before us in figurative language, taken from the
vine, and the care usually expended upon it. They are,
1. The transplanting of the vine from an unfruitful to a very
rich and fertile soil.
2. Its plantation and care.
3. Its incredible fruitfulness derived hence. Venema.
Verses 8-19. Mant's version of the passage is so exquisite
that we quote it in full:
8. Thy hands from Egypt brought a goodly vine, And planted fair
in fertile Palestine;
9. Cleared for its grasping roots the unpeopled land, And gave
it high to rise, and firm to stand.
10. Far over the eternal hills her shadow spread, Her tendrils
wreathed the cedar's towering head;
11. And, as the centre of the land she stood, Her branches
reaches the sea, her boughs the eastern flood.
12. Why hast thou now her hedges rent away, And left her bare,
the passing traveller's prey?
13. The field fed beast devours each tender shoot, Fierce from
the wood the boar assails her root.
14. Return, O God; from heaven thine eyes incline; Behold, and
visit this neglected vine:
15. Regard the plant, thou once didst love so well, And chief
thy pleasant branch, the hope of Israel.
16. Burnt though she be and rent, her haughty foe The deathly
terrors of thy wrath shall know.
17. But on the man, by thee with strength array'd, The Son of
Man by thee for conquest made,
18. Thy hand shall rest; till we thy triumph see, Resound thy
praise, and still remember thee.
19. Turn us again, thou God of heaven's high powers, Beam with
thy radiance forth, and peace shall still be ours.
Verse 14. Look down from heaven, and behold. This prayer is
fit for none but the truly contrite, and those who are in heart returning.
Otherwise, with what conscience could we entreat God to look down from heaven
and behold our affairs? Should we not inflame his anger all the more, if,
besides living in sin, we dared to challenge the all holy eyes of God to behold
from heaven our wickedness? Musculus.
Verse 14. Look down from heaven. Thou hast gone far from us,
thou hast ascended to heaven. Thou hast departed from us, look down at least
upon us from heaven, if thou art not willing to descend to earth, if our sins do
not merit this. Savonarola.
Verse 14. Visit this vine. Still it has roots, still some
branches are living. In the beginning of the world it began, and never has
failed, and never will. For thou hast said, Lo, I am with you always, even unto
the end of the world. It may be diminished, it can never utterly fall. This vine
is the vine which thou hast planted. There is one spirit, one faith, one
baptism, one God, and Lord of all, who is all in all. Visit, then, this vine,
for thy visitation preserves her spirit; visit by thy grace, by thy presence, by
thy Holy Spirit. Visit with thy rod, and with thy staff; for thy rod and thy
staff comfort her. Visit with thy scourge that she may be chastened and
purified, for the time of pruning comes. Cast out the stones, gather up the dry
branches, and bind them in bundles for burning. Raise her up, cut off the
superfluous shoots, make fast her supports, enrich the soil, build up the fence,
and visit this vine, as now thou visitest the earth and watereth it.
Verse 17. Let thy hand be upon the man of thy right hand,
etc. Neither the church, nor any member thereof needeth any more security
for their stability and perpetuation, but Christ; for now when the vineyard is
burnt, and the visible church defaced, the remnant are content to rest satisfied
with this, which also they take for granted, and do subscribe unto it: Let
thy hand be upon the man of thy right hand, upon the son of man whom thou
madest strong for thyself. The consanguinity of Christ with the believer,
and his humiliation in his human nature, are strong supporters of the faith and
comfort of his people that do seek salvation through him; therefore do the
faithful here fix themselves on this, that as he is God's Son, so he is a branch
of their vineyard also; that as he is at the right hand of the Father as God, so
he is the man of his right hand also; the Son of Man, or of Adam,
partaker of flesh and blood with us, of the same stock that we are of, in
all things like to us, except sin; for the Son of Man is the style
whereby Christ styled himself in his humiliation. The perpetuity of the church,
and the perseverance of the saints, is founded upon the sufficiency of Christ;
and the unfeigned believer may assure himself, as of the continuance of the
church, so of his own perseverance and constant communion with God through him.
Let thy hand be upon the man of thy right hand, etc.; so will not we
go back from thee. David Dickson.
Verse 17. The man of thy right hand... The Son of Man. These
striking expressions apply in the fullest and most perfect sense to Christ. If
the Man of God's right hand be the man placed there, to whom can the
title apply but to him? for, to which of the angels said God at any
time, Sit thou on my right hand? Heb 1:5; and much less has he said this of
any Jewish king. As to the other appellation, The Son of Man, it is one
of Christ's most definite titles, being given to him in Scripture no less than
seventy-one times; in sixty-seven instances by himself; once by Daniel; once by
the martyr Stephen; and twice by the Apostle John in the Revelation. He it is,
too, whom the Father has made strong for the salvation of his church, and who
will yet turn away captivity from the chosen people, and restore them to a place
in the church, so that henceforth they will not go back from God.
Editorial Note to Calvin in loc.
Verse 17. The man of thy right hand. The man of the right
1. Most dear, whom one holds equally dear with his own
right hand, Mt 5:29-30. Jacob called the son of his most beloved wife, Benjamin,
the son of his right hand, Ge 35:18, who was so dear to him that his life was
bound up in the lad's life, Ge 44:30.
2. Most honoured; a man upon whom one wishes to confer
the highest honour, is placed at the right hand as Solomon placed his mother,
1Ki 2:19, and the spouse stands at the right hand, Ps 45:10. Sitting down at the
right hand is in Scripture a proof of the greatest honour.
3. Allied, because covenants and mutual agreements are
ratified by giving the right hand, 2Ki 10:15. Jehu said to Jehonadab, Is thy
heart right? and Jehonadab answered, It is. If it be, give me
thine hand. And he gave him his hand. The right hand used to be given, as in
Ga 2:9. The man of God's right hand, therefore, is one most dear
to God, most honoured and joined with him in covenant. James Alting.
Verse 17. Though the phrase, man of thy right hand,
may have an immediate reference to the King who ruled in Judah when this
Psalm was penned, it must ultimately and most properly intend Jesus Christ, the
great antitype of all the kings of David's line. The New Testament is the best
interpreter of the Old; and it assures us that this highly dignified man is the
Son of God. Heb 1:1,3,13. But if we would understand the genuine import of the
phrase, we must attend to a custom which obtained in Judea and other eastern
countries. At meals, the master of the feast placed the person whom he loved
best on his right hand, as a token of love and respect; and as they sat on
couches, in the intervals between the dishes, when the master leaned on his left
elbow, the man at his right hand, leaning also on his, would naturally repose
his head on the master's bosom, while at the same time the master laid his right
hand on the favourite's shoulder or side, in testimony of his favourable
regards. This custom is obviously referred to in Joh 21:20, where John is called
the disciple whom Jesus loved, who also leaned on his breast at
supper. Now, since Christ is called the man of God's right hand,
this says that he is the object of his warmest and most honourable regards.
In him he is well pleased, and in token of this, he has set him in the most
honourable place. He is the Son of Man, whom the Father made to stand strong for
himself, i.e., to support the honour and dignity of the divine character
amidst a perverse and crooked generation: the consideration of the Father's
right hand being upon him, or of the Father's satisfaction in him as our Surety,
serves to animate and embolden our addresses to his throne, and is the keenest
incitement to put in practice that resolution, Henceforth will we not
go back from thee. Alexander Pirie.
Verse 18. So will not we, etc. How are we to understand the
connection between this and the preceding words? It may be understood two ways.
1. As it would oblige them to the yielding of steadfast
obedience; it would lay them under a special engagement never to revolt
any more, as they had done; if God would grant this request, it would be a most
eminent tie and bond upon them to the most constant and faithful service.
2. As it would enable them to yield such obedience. And
this I conceive to be chiefly aimed at; if God would lay such help upon Christ
for them, they should receive power by that means to discharge their duty to him
better than ever heretofore; though they were very feeble and wavering, false
and treacherous of themselves, yet here would be a successful remedy. Timothy
Verse 19. During distress God comes; and when he comes it is
no more distress. Gaelic Proverb.
Verse 19. Turn us again. How well that we can look to God
when our face is set wrong, that he may turn us, and so his face shine on us, as
to bring blessing and present deliverance to his people. J. N. Darby.
HINTS TO THE VILLAGE PREACHER
Verse 1. In what respects the Lord acted as a Shepherd to
Israel, as illustrative of his dealings with his Church.
Verse 2. Salvation expected in connection with the people
of God, their prayers, labours, and daily service.
Verse 3. The double work in salvation, (1) Turn us; (2) Turn
Verse 4. What prayers they are which make God angry.
Verse 5. Unpalatable provender.
1. Analyze the Provision.
2. Note the hand which sends it.
3. Consider the healthfulness of the diet.
4. Remember the alleviating accompaniments.
Verse 7. Conversion, communion, confidence of salvation.
Verses 8-15. Parallel between the Church and a vine.
1. The hedges of the Church.
2. Their removal.
3. The deplorable consequences.
Verse 13. What are the greatest enemies of the Church? Where
do they come from? How shall we defeat them?
Verses 17-18. The power of God seen in Jesus, the cause of
the perseverance of the saints.
Verse 18 (last clause). The need of quickening in
order to acceptable worship.
WORKS UPON THE EIGHTIETH PSALM
Hieronymi Savonarolae Ferrariensis Meditationes in Psalmos--
Miserere--In Te Domine Speravi, et Qui Regis Israel (12mo. Leyden: 1633).
A Few Words on the Eightieth Psalm. By CHARLOTTE ELIZABETH. 1835.