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80. Psalm 80

Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.

2Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.

3Turn us again, O God, and cause thy face to shine; and we shall be saved.

4O Lord God of hosts, how long wilt thou be angry against the prayer of thy people?

5Thou feedest them with the bread of tears; and givest them tears to drink in great measure.

6Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.

7Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.

8Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it.

9Thou preparedst room before it, and didst cause it to take deep root, and it filled the land.

10The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars.

11She sent out her boughs unto the sea, and her branches unto the river.

12Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her?

13The boar out of the wood doth waste it, and the wild beast of the field doth devour it.

14Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine;

15And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself.

16 It is burned with fire, it is cut down: they perish at the rebuke of thy countenance.

17Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.

18So will not we go back from thee: quicken us, and we will call upon thy name.

19Turn us again, O Lord God of hosts, cause thy face to shine; and we shall be saved.

1 Hearken, O Shepherd of Israel! The prophet, previous to his naming Manasseh and Ephraim, makes mention of Joseph; and why does he speak of Joseph rather than of Judah, but because it was his design to treat separately of the kingdom of Israel, the government of which was in the family and posterity of Joseph? Nor, since God sent special prophets among them, after he had stricken them with his rods, is there any inconsistency when, at the same time, the prayer is added, That God would gather together the remnant to himself. Moreover, that they might not delude themselves by trusting in their spurious worship, the prophet, by applying to God the appellation of Him who sitteth between the Cherubim, calls them back to the pure doctrine of the law. The mercy-seat was a pledge of the presence of God, where he had promised to be near his people to hear their prayers. This divinely instituted form, it was unlawful for men to change at their own pleasure. The Israelites, then, are admonished to return to their original state, if they would expect to find God gracious towards them. Besides, by the title which is here attributed to God, there is expressed his wonderful love towards men in humbling, and, so to speak, lowering himself in order to come down to them, and choose for himself a seat and habitation on the earth, that he might dwell in the midst of them. Properly speaking, God cannot be said to sit; nor is it to be supposed that it is possible for him, whom the heaven of heavens cannot contain, to be shut up in a certain place, (1 Kings 8:27.) But, in accommodation to the infirmity of men, he is represented as placed between the two Cherubim, that the faithful might not imagine him to be far from them; and, consequently, be perplexed with doubt and apprehension in approaching him. At the same time, the remark which I have previously made must be borne in mind, that the Israelites are here furnished with a rule for enabling them to pray in a right manner, that they might be withdrawn from the worship of the god fabricated and set up by themselves at Dan and Bethel, and that, rejecting all superstitions, they might yield themselves to be guided by the true light of faith, and follow the Word of God.

3 Turn us again, O God! The meaning of this prayer is, Restore us to our former state. They had petitioned, in the preceding verse, that God would stir up his strength in the sight of Ephraim and Manasseh; and now they complain that they are but castaways until God succor them, and remedy their miserable dispersion. Some understand the words, turn us again, in a different way; namely, as a prayer that God would bestow upon them the spirit of regeneration. But this interpretation being too refined, it will be better, adhering to the former sense, to view the expression as meaning that the faithful, under the adversity with which they were afflicted, betake themselves to God, whose peculiar work it is to restore life to the dead. They acknowledge, on the one hand, that all their miseries were to be traced to this as their cause, that God, being angry on account of their sins, hid his face from them; and, on the other hand, they expect to obtain complete salvation solely through the Divine favor. It will be to us, they say, a resurrection indeed, if once thy countenance shine upon us. Their language implies, that provided God extended his mercy and favor to them, they would be happy, and all their affairs would prosper.


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