Annotations Upon the Books of Poetry, Psalms · Psalm 79 – Psalm 80
PSALM LXXIX.
Verſ. 1. O God, the heathen are come into thine inheritance, &c.] See the Note Exod. 15.17: thy holy temple have they defiled; to wit, by ſpoiling it, by ſhedding bloud in it, and by bringing profane and wicked perſons and things into it. Moſt Expoſitours ſay that this was ſpoken of the deſtruction of Jeruſalem, either by the Babylonians, or by Antiochus in the time of the Maccabees. But the firſt is far moſt probable; becauſe in relating the miſeries the Jews endured by the perſecution of Antiochus 1 Maccab. 7.16, 17. the words in the 2. and 3. verſes of this Pſalm are cited, which ſhews that this Pſalm was extant among the people long before thoſe troubles.
Verſ. 3. Their bloud have they shed like water round about Ieruſalem, &c.] That is, 1. in great abundance; and 2. without pity; their enemies having no more remorſe for the ſhedding of their bloud, then they would have had for the pouring out of ſo much water, nor no more fearing to be called to an account for the one then for the other: and there was none to bury them; to wit, becauſe the enemy would not, and their near friends were either all ſlain, or durſt not goe out to doe it.
Verſ. 4. We are become a reproach to our neighbours, &c.] To wit, the Babylonians and others amongſt whom they lived; or rather the Edomites and other bordering nations, as the following words do expreſſe it, a ſcorn and deriſion to them that are round about us.
Verſ. 8. O remember not againſt us former iniquities, &c.] To wit, ours or our fathers: let thy tender mercies ſpeedily prevent us; that is, let them prevent our utter ruine, by helping us ſpeedily.
Verſ. 9. Help us, O God of our ſalvation, &c.] That is, who haſt undertaken to ſave us, who canſt only ſave us, and haſt often ſaved us: for the glory of thy name; that is, that thy glorious attributes, thine infinite power and goodneſſe, &c. may be known, that thy people may praiſe thee for them, and that the blaſpheming mouths of thine enemies may be ſtopped: and deliver us, and purge away our ſins for thy names ſake; ſee the Note Pſal. 23.3.
Verſ. 11. Let the ſighing of the priſoner come before thee, &c.] This may be underſtood either of all the captives in generall (for all ſuch are in a kind priſoners;) or of ſuch particularly as were beſides impriſoned: and ſo the following clauſe, preſerve thou thoſe that are appointed to die, may be meant of all in captivity, who were continually in danger of death; or elſe of thoſe whom they had intended to put to death.
Verſ. 12. And render unto our neighbours ſeven-fold into their boſome, &c.] That is, Repay them abundantly the reproach wherewith they reproached thee, O Lord. There ſeems to be in this phraſe an alluſion to thoſe, that in giving any thing do pour it into the laps of thoſe to whom they give it, and do not ſtand to meaſure it. Yet it may well be alſo, that in this expreſſion of rendering into their boſome, he might alſo imply his deſire that God would pay them home, even to the vexing and terrifying of their conſciences within them; or that he would recompence them according to the evil purpoſes they had harboured in their breaſts againſt them.
PSALM LXXX.
Verſ. 1. GIve ear, O Shepheard of Iſrael, thou that leadeſt Ioſeph like a flock, &c.] That is, that haſt undertaken as a ſhepheard to protect and guide thy people, and haſt hetherto faithfully done it; ſee the Note Pſal. 23.1. and 77.20: thou that dwelleſt between the Cherubims, shine forth; that is, manifeſt thy preſence, or the glory of thy power, or thy grace and favour to us, chearing and reviving our hearts by delivering us out of our captivity. Many Expoſitours conceive this is ſpoken of the Babylonian captivity. Indeed becauſe there is only mention made here of Iſrael and Ioſeph, (for which ſee the Note Pſal. 77.15.) and in the following verſe of Ephraim, Benjamin and Manaſſeh, ſome do rather think that this Pſalm was compoſed as a prayer for the uſe of the ten tribes, when they were carried away captives by the Aſſyrians, amongſt whom their might be many that had not bowed their knees to Baal: and accordingly they ſay alſo that the Pſalmiſt uſeth that expreſſion, thou that dwelleſt between the Cherubims, purpoſely to hint unto the Iſraelites, that if they expected that God ſhould hear their prayers, they muſt, in their deſires at leaſt, embrace that only pure way of Gods worſhip, which God had eſtabliſhed in the Temple at Jeruſalem. But this I conceive is no convincing argument, and that becauſe there was a remnant even of the tribes here mentioned, that had joyned themſelves to Judah, that they might enjoy the pure ordinances of God in the Temple, who accordingly returned with the Jews out of Babylon, as is evident 1 Chron. 9.3: and therefore theſe may be here mentioned in ſtead of all the reſt of the tribes. And though the Temple was deſtroyed in the Babylonian captivity, yet this expreſſion of Gods dwelling between the Cherubims might be uſed in reference to that way of worſhip which God had formerly eſtabliſhed amongſt them.
Verſ. 2. Before Ephraim and Benjamin and Manaſseh, ſtir up thy ſtrength, &c.] That is, Before all the tribes of Iſrael rouſe up thy power, which hath for a time been laid aſleep, againſt our potent enemies. Some conceive that in thoſe words, Before Ephraim and Benjamin and Manaſſeh, there is an alluſion to that which is ſaid Numb. 2.18. that theſe three tribes had their Tents on the weſt of the Tabernacle, and ſo had the Ark, which was in the weſt end of the tabernacle, continually before them; for which ſee the Note there. But though this were ſo, yet it well may be, that under theſe three tribes here named all the other may be comprehended.
Verſ. 3. Turn us again, O God, &c.] That is, Bring us back out of our captivity into our own country, and ſettle us there again in our former ſtate and condition; for ſo we ſee the like expreſſion is uſed, Pſal. 126.1. When the Lord turned again the captivity of Zion, we were like them that dream. Yet under this phraſe there may be alſo included a requeſt, that the Lord would turn their hearts to him by unfeigned repentance, that ſo they might be fit for deliverance. And cauſe thy face to shine; ſee the Notes Pſal. 4.7. and 67.1.
Verſ. 4. How long wilt thou be angry against the prayer of thy people?] Thus they complain, becauſe even after their prayers things were worſe with them then they were before.
Verſ. 5. Thou feedeſt them with the bread of tears, &c.] See the Note Pſal. 42.4.
Verſ. 6. Thou makeſt us a ſtrife unto our neighbours.] That is, They are continually ſtriving with us and fighting againſt us, according to that of the Prophet Jer. 15.10. woe is me, my mother, that thou haſt born me a man of ſtrife, and a man of contention to the whole earth: or, Being all our enemies, they even ſtrive amongſt themſelves, who ſhould firſt invade us, prevail againſt us, and make a prey of us.
Verſ. 8. Thou haſt brought a vine out of Egypt, &c.] The Pſalmiſt in theſe words may ſeem to allude to the precious account which men make of vines that are brought out of forraign countries.
Verſ. 9. Thou preparedſt room before it, &c.] To wit, by caſting out the heathen thence, (as he had ſaid in the foregoing verſe) even as men digge up and caſt out ſtones, and roots, and briers and thorns, and whatſoever may hinder the proſperous growing of their vines: and didſt cauſe it to take deep root; to wit, in that thou didſt firmly ſettle thy people in that land for many years, that ſo they might flouriſh the more.
Verſ. 10. The hills were covered with the shadow of it, &c.] That is, The whole land was ſubdued and inhabited by them; not ſo much as the very hills but were full of people. And beſides hereby alſo may be implyed, how exceeding glorious this people ſhould be for riches, power, and extent of their dominions, that other kingdomes which are uſually compared to hills in the Scripture ſhould be ſubdued by them, and that the glory of other kingdomes ſhould be obſcured by their glory. And the like may be ſaid of the following clauſe, and the boughs thereof were like the goodly cedars. Yet this ſome underſtand of thoſe great and glorious men that ſhould grow up in this nation, ſuch as David and Solomon, &c.
Verſ. 11. She ſent out her boughs unto the ſea, and her branches unto the river.] See the Note Pſal. 72.8.
Verſ. 12. Why haſt thou then broken down her hedges?] To wit, by withdrawing thy protection.
Verſ. 13. The boar out of the wood doth waſt it, and the wild beaſt of the field doth devour it.] That is, the ſavage and unclean heathens, both princes and people, to wit, the Aſſyrians or Babylonians.
Verſ. 14. Look down from heaven, &c.] As if they ſhould have ſaid, Though we enjoy not the Ark, the outward ſign of thy preſence, amongſt us, yet from heaven we know thou wilt hear our prayers, and there is help to be had, though there be none upon earth; ſee alſo the Note Pſal. 76.8: and behold, and viſit this vine; that is, ſend help to thy people.
Verſ. 15. And the vineyard which thy right hand hath planted, &c.] Herein there ſeems to be an alluſion to the precious account men are wont to make of thoſe vines or trees which they have planted with their own hands: and the branch which thou madeſt ſtrong for thy ſelf; that is, the people whom thou didſt eſtabliſh, that they might be thine own peculiar people, and for thine own honour and glory. And in this expreſſion there ſeems alſo to be an alluſion to the cuſtome of ſtrengthening young vines, by driving ſtakes into the earth whereon they might grow up.
Verſ. 16. It is burnt with fire and cut down, &c.] To wit, the vineyard or the branch mentioned in the foregoing verſe: and the meaning is, that the Iſraelites were deſtroyed with fire and ſword.
Verſ. 17. Let thy hand be upon the man of thy right hand, and upon the ſon of man whom thou madest ſtrong for thy ſelf.] That is, By thy power protect that people, that hath been formerly dear to thee and carefully protected by thee, ſee the Note Gen. 35.18. For thoſe words, the man and the ſon of man, muſt be underſtood, I conceive, collectively, as comprehending the whole body of the people of Iſrael. Yet there are ſome that conceive, and that upon very probable grounds, that this prayer is particularly made for the king and people of Judah, whom God had hitherto defended and maintained, and that were at preſent the only remainders of Iſraels deſolations; ſee alſo the Note before verſ. 15.
Verſ. 18. So will not we goe back from thee, &c.] That is, We will not any more, as we have done, revolt from thy truth, worſhip and ſervice; but will truſt in thee, and yield obedience to thee in all things: quicken us; that is, chear us up, by delivering us; ſee alſo the Note Pſal. 71.20: and we will call upon thy name; that is, we will praiſe thee and worſhip thee continually.