Keil & Delitzsch

On Psalms 80:8-19

The complaint now assumes a detailing character in this strophe, inasmuch as it contrasts the former days with the present; and the ever more and more importunate prayer moulds itself in accordance therewith. The retrospective description begins, as is rarely the case, with the second modus, inasmuch as "the speaker thinks more of the bare nature of the act than of the time" (Ew. 136, b). As in the blessing of Jacob (Gen 49:22) Joseph is compared to the layer (בּן) of a fruitful growth (פּרת), whose shoots (בּנות) climb over the wall: so here Israel is compared to a vine (Gen 49:22; גּפן פּריּח, Psa 128:3), which has become great in Egypt and been transplanted thence into the Land of Promise. הסּיע, lxx μεταίρειν, as in Job 19:10, perhaps with an allusion to the מסעים of the people journeying to Canaan (Psa 78:52).

(Note: Exod. Rabba, ch. 44, with reference to this passage, says: "When husbandmen seek to improve a vine, what do they do? They root (עוקרין) it out of its place and plant (שׁותלין) it in another." And Levit. Rabba, ch. 36, says: "As one does not plant a vine in a place where there are great, rough stones, but examines the ground and then plants it, so didst Thou drive out peoples and didst plant it," etc.)

Here God made His vine a way and a place (פּנּהּ, to clear, from פּנה, to turn, turn aside, Arabic fanija, to disappear, pass away; root פן, to urge forward), and after He had secured to it a free soil and unchecked possibility of extension, it (the vine) rooted its roots, i.e., struck them ever deeper and wider, and filled the earth round about (cf. the antitype in the final days, Isa 27:6). The Israelitish kingdom of God extended itself on every side in accordance with the promise. תּשׁלּח (cf. Eze 17:6, and vegetable שׁלח, a shoot) also has the vine as its subject, like תּשׁרשׁ. Psa 80:11-12 state this in a continued allegory, by the "mountains" pointing to the southern boundary, by the "cedars" to the northern, by the "sea" to the western, and by the "river" (Euphrates) to the eastern boundary of the country (vid., Deu 11:24 and other passages). צלּהּ and ענפיה are accusatives of the so-called more remote object (Ges. 143, 1). קציר is a cutting = a branch; יונקת, a (vegetable) sucker = a young, tender shoot; ארזי־אל, the cedars of Lebanon as being living monuments of the creative might of God. The allegory exceeds the measure of the reality of nature, inasmuch as this is obliged to be extended according to the reality of that which is typified and historical. But how unlike to the former times is the present! The poet asks "wherefore?" for the present state of things is a riddle to him. The surroundings of the vine are torn down; all who come in contact with it pluck it (ארה, to pick off, pluck off, Talmudic of the gathering of figs); the boar out of the wood (מיער with עין תלויה, Ajin)

(Note: According to Kiddushin, 30a, because this Ajin is the middle letter of the Psalter as the Waw of גחון, Lev 11:42, is the middle letter of the Tra. One would hardly like to be at the pains of proving the correctness of this statement; nevertheless in the seventeenth century there lived one Laymarius, a clergyman, who was not afraid of this trouble, and found the calculations of the Masora (e.g., that אדני ה occurs 222 times) in part inaccurate; vid., Monatliche Unterredungen, 1691, S. 467, and besides, Geiger, Urschrift und Uebersetzungen der Bibel, S. 258f.))

cuts it off (כּרסם, formed out of כּסם = גּזם

(Note: Saadia appropriately renders it Arab. yqrḍhâ, by referring, as does Dunash also, to the Talmudic קרסם, which occurs of ants, like Arab. qrḍ, of rodents. So Peah ii. 7, Menachoth 71b, on which Rashi observes, "the locust (חגב) is accustomed to eat from above, the ant tears off the corn-stalk from below." Elsewhere קירסם denotes the breaking off of dry branches from the tree, as זרד the removal of green branches.))

viz., with its tusks; and that which moves about the fields (vid., concerning זיז, Psa 50:11), i.e., the untractable, lively wild beast, devours it. Without doubt the poet associates a distinct nation with the wild boar in his mind; for animals are also in other instances the emblems of nations, as e.g., the leviathan, the water-serpent, the behemoth (Isa 30:6), and flies (Isa 7:18) are emblems of Egypt. The Midrash interprets it of Ser-Edom, and זיז שׂדי, according to Gen 16:12, of the nomadic Arabs.

In Psa 80:15 the prayer begins for the third time with threefold urgency, supplicating for the vine renewed divine providence, and a renewal of the care of divine grace. We have divided the verse differently from the accentuation, since שׁוּב־נא הבּט is to be understood according to Ges. 142. The junction by means of ו is at once opposed to the supposition that וכּנּה in Psa 80:16 signifies a slip or plant, plantam (Targum, Syriac, Aben-Ezra, Kimchi, and others), and that consequently the whole of Psa 80:16 is governed by וּפקד. Nor can it mean its (the vine's) stand or base, כּן (Bttcher), since one does not plant a "stand." The lxx renders וכנה: καὶ κατάρτισαι, which is imper. aor. 1. med., therefore in the sense of כּוננה.

(Note: Perhaps the Caph majusculum is the result of an erasure that required to be made, vid., Geiger, Urschrift, S. 295. Accordingly the Ajin suspensum might also be the result of a later inserted correction, for there is a Phoenician inscription that has יר (wood, forest); vid., Levy, Phnizisches Wrterbuch, S. 22.)

But the alternation of על (cf. Pro 2:11, and Arab. jn ‛lâ, to cover over) with the accusative of the object makes it more natural to derive כנה, not from כּנן = כּוּן, but from כּנן Arab. kanna = גּנן, to cover, conceal, protect (whence Arab. kinn, a covering, shelter, hiding-place): and protect him whom...or: protect what Thy right hand has planted. The pointing certainly seems to take כנה as the feminine of כּן (lxx, Dan 11:7, φυτόν); for an imperat. paragog. Kal of the form כּנּה does not occur elsewhere, although it might have been regarded by the punctuists as possible from the form גּל, volve, Psa 119:22. If it is regarded as impossible, then one might read כנּה. At any rate the word is imperative, as the following אשׁר, eum quem, also shows, instead of which, if כנה were a substantive, one would expect to find a relative clause without אשׁר, as in Psa 80:16. Moreover Psa 80:16 requires this, since פּקד על can only be used of visiting with punishment. And who then would the slip (branch) and the son of man be in distinction from the vine? If we take בנה as imperative, then, as one might expect, the vine and the son of man are both the people of God. The Targum renders Psa 80:16 thus: "and upon the King Messiah, whom Thou hast established for Thyself," after Psa 2:1-12 and Dan 7:13; but, as in the latter passage, it is not the Christ Himself, but the nation out of which He is to proceed, that is meant. אמּץ has the sense of firm appropriation, as in Isa 44:14, inasmuch as the notion of making fast passes over into that of laying firm hold of, of seizure. Rosenmller well renders it: quem adoptatum tot nexibus tibi adstrinxisti.

The figure of the vine, which rules all the language here, is also still continued in Psa 80:17; for the partt. fem. refer to גּפן ot refer, - the verb, however, may take the plural form, because those of Israel are this "vine," which combusta igne, succisa (as in Isa 33:12; Aramaic, be cut off, tear off, in Psa 80:13 the Targum word for ארה; Arabic, ksḥ, to clear away, peel off), is just perishing, or hangs in danger of destruction (יאבדוּ) before the threatening of the wrathful countenance of God. The absence of anything to denote the subject, and the form of expression, which still keeps within the circle of the figure of the vine, forbid us to understand this Psa 80:17 of the extirpation of the foes. According to the sense תּהי־ידך על

(Note: The תהי has Gaja, like שׂאו־זמרה (Psa 81:3), בני־נכר (Psa 144:7), and the like. This Gaja beside the Sheb (instead of beside the following vowel) belongs to the peculiarities of the metrical books, which in general, on account of their more melodious mode of delivery, have many such a Gaja beside Sheb, which does not occur in the prose books. Thus, e.g., יהוה and אלהים always have Gaja beside the Sheb when they have Rebia magnum without a conjunctive, probably because Rebia and Dech had such a fulness of tone that a first stroke fell even upon the Sheb-letters.)

coincides with the supplicatory כנה על. It is Israel that is called בּן in Psa 80:16, as being the son whom Jahve has called into being in Egypt, and then called out of Egypt to Himself and solemnly declared to be His son on Sinai (Exo 4:22; Hos 11:1), and who is now, with a play upon the name of Benjamin in Psa 80:3 (cf. Psa 80:16), called אישׁ ימינך, as being the people which Jahve has preferred before others, and has placed at His right hand

(Note: Pinsker punctuates thus: Let Thy hand be upon the man, Thy right hand upon the son of man, whom, etc.; but the impression that ימינך and אמצתה לך coincide is so strong, that no one of the old interpreters (from the lxx and Targum onwards) has been able to free himself from it.)

for the carrying out of His work of salvation; who is called, however, at the same time בּן־אדם, because belonging to a humanity that is feeble in itself, and thoroughly conditioned and dependent. It is not the more precise designation of the "son of man" that is carried forward by ולא־נסוג, "and who has not drawn back from Thee" (Hupfeld, Hitzig, and others), but it is, as the same relation which is repeated in Psa 80:19 shows, the apodosis of the preceding petition: then shall we never depart from Thee; נסוג being not a participle, as in Psa 44:19, but a plene written voluntative: recedamus, vowing new obedience as thanksgiving of the divine preservation. To the prayer in Psa 80:18 corresponds, then, the prayer תּחיּנוּ, which is expressed as future (which can rarely be avoided, Ew. 229), with a vow of thanksgiving likewise following: then will we call with Thy name, i.e., make it the medium and matter of solemn proclamation. In v. 20 the refrain of this Psalm, which is laid out as a trilogy, is repeated for the third time. The name of God is here threefold.

Matthew Henry

On Psalms 80:8-19

The psalmist is here presenting his suit for the Israel of God, and pressing it home at the throne of grace, pleading with God for mercy and grace for them. The church is here represented as a vine (Psa 80:8, Psa 80:14) and a vineyard, Psa 80:15. The root of this vine is Christ, Rom 11:18. The branches are believers, Joh 15:5. The church is like a vine, weak and needing support, unsightly and having an unpromising outside, but spreading and fruitful, and its fruit most excellent. The church is a choice and noble vine; we have reason to acknowledge the goodness of God that he has planted such a vine in the wilderness of this world, and preserved it to this day. Now observe here,

I. How the vine of the Old Testament church was planted at first. It was brought out of Egypt with a high hand; the heathen were cast out of Canaan to make room for it, seven nations to make room for that one. Thou didst sweep before it (so some read Psa 80:9), to make clear work; the nations were swept away as dirt with the besom of destruction. God, having made room for it, and planted it, cause it to take deep root by a happy establishment of their government both in church and state, which was so firm that, though their neighbours about them often attempted it, they could not prevail to pluck it up.

II. How it spread and flourished. 1. The land of Canaan itself was fully peopled. At first they were not so numerous as to replenish it, Exo 23:29. But in Solomon's time Judah and Israel were many as the sand of the sea; the land was filled with them, and yet such a fruitful land that it was not over-stocked, Psa 80:10. The hills of Canaan were covered with their shadow, and the branches, though they extended themselves far, like those of the vine, yet were not weak like them, but as strong as those of the goodly cedars. Israel not only had abundance of men, but those mighty men of valour. 2. They extended their conquests and dominion to the neighbouring countries (Psa 80:11): She sent out her boughs to the sea, the great sea westward, and her branches to the river, to the river of Egypt southward, the river of Damascus northward, or rather the river Euphrates eastward, Gen 15:18. Nebuchadnezzar's greatness is represented by a flourishing tree, Dan 4:20, Dan 4:21. But it is observable here concerning this vine that it is praised for its shadow, its boughs, and its branches, but not a word of its fruit, for Israel was an empty vine, Hos 10:1. God came looking for grapes, but, behold, wild grapes, Isa 5:2. And, if a vine do not bring forth fruit, no tree so useless, so worthless, Eze 15:2, Eze 15:6.

III. How it was wasted and ruined: "Lord, thou hast done great things for this vine, and why shall it be all undone again? If it were a plant not of God's planting, it were not strange to see it rooted up; but will God desert and abandon that which he himself gave being to?" Psa 80:12. Why hast thou then broken down her hedges? There was a good reason for this change in God's way towards them. This noble vine had become the degenerate plant of a strange vine (Jer 2:21), to the reproach of its great owner, and then no marvel if he took away its hedge (Isa 5:5); yet God's former favours to this vine are urged as pleas in prayer to God, and improved as encouragements to faith, that, notwithstanding all this, God would not wholly cast them off. Observe, 1. The malice and enmity of the Gentile nations against Israel. As soon as ever God broke down their hedges and left them exposed troops of enemies presently broke in upon them, that waited for an opportunity to destroy them. Those that passed by the way plucked at them; the board out of the wood and the wild beast of the field were ready to ravage it, Psa 80:13. But, 2. See also the restraint which these cruel enemies were under; for till God had broken down their hedges they could not pluck a leaf of this vine. The devil could not hurt Job so long as God continued the hedge round about him, Job 1:10. See how much it is the interest of any people to keep themselves in the favour of God and then they need not fear any wild beast of the field, Job 5:23. If we provoke God to withdraw, our defence has departed from us, and we are undone. The deplorable state of Israel is described (Psa 80:16): It is burnt with fire; it is cut down; the people are treated like thorns and briers, that are nigh unto cursing and whose end is to be burned, and no longer like vines that are protected and cherished. They perish not through the rage of the wild beast and the boar, but at the rebuke of thy countenance; that was it which they dreaded and to which they attributed all their calamities. It is well or ill with us according as we are under God's smiles or frowns.

IV. What their requests were to God hereupon. 1. That God would help the vine (Psa 80:14, Psa 80:15), that he would graciously take cognizance of its case and do for it as he thought fit: "Return, we beseech thee, O Lord of hosts! for thou hast seemed to go away from us. Look down from heaven, to which thou hast retired, - from heaven, that place of prospect, whence thou seest all the wrongs that are done us, that place of power, whence thou canst send effectual relief, - from heaven, where thou hast prepared thy throne of judgment, to which we appeal, and where thou hast prepared a better country for those that are Israelites indeed, - thence give a gracious look, thence make a gracious visit, to this vine. Take our woeful condition into thy compassionate consideration, and for the particular fruits of thy pity we refer ourselves to thee. Only behold the vineyard, or rather the root, which thy right hand hath planted, and which therefore we hope thy right hand will protect, that branch which thou madest strong for thyself, to show forth thy praise (Isa 43:21), that with the fruit of it thou mightest be honoured. Lord, it is formed by thyself and for thyself, and therefore it may with a humble confidence be committed to thyself and to thy own care." As for God, his work is perfect. What we read the branch in the Hebrew is the son (Ben), whom in thy counsel thou hast made strong for thyself. That branch was to come out of the stock of Israel (my servant the branch, Zac 3:8), and therefore, till he should come, Israel in general, and the house of David in particular, must be preserved, and upheld, and kept in being. He is the true vine, Joh 15:1; Isa 11:1. Destroy it not for that blessing is in it, Isa 65:8. 2. That he would help the vine-dresser (Psa 80:17, Psa 80:18): "Let thy hand be upon the man of thy right hand," that king (whoever it was) of the house of David that was now to go in and out before them; "let they hand be upon him, not only to protect and cover him, but to own him, and strengthen him, and give him success." We have this phrase, Ezr 7:28, And I was strengthened as the hand of the Lord my God was upon me. Their king is called the man of God's right hand as he was the representative of their state, which was dear to God, as his Benjamin, the son of his right hand, as he was president in their affairs and an instrument in God's right hand of much good to them, defending them from themselves and from their enemies and directing them in the right way, and as he was under-shepherd under him who was the great shepherd of Israel. Princes, who have power, must remember that they are sons of men, of Adam (so the word is), that, if they are strong, it is God that has made them strong, and he has made them so for himself, for they are his ministers to serve the interests of his kingdom among men, and, if they do this in sincerity, his hand shall be upon them; and we should pray in faith that it may be so, adding this promise, that, if God will adhere to our governors, we will adhere to him: So will not we go back from thee; we will never desert a cause which we see that God espouses and is the patron of. Let God be our leader and we will follow him. Adding also this prayer, "Quicken us, put life into us, revive our dying interests, revive our drooping spirits, and then we will call upon thy name. We will continue to do so upon all occasions, having found it not in vain to do so." We cannot call upon God's name in a right manner unless he quicken us; but it is he that puts life into our souls, that puts liveliness into our prayers. But many interpreters, both Jewish and Christian, apply this to the Messiah, the Son of David, the protector and Saviour of the church and the keeper of the vineyard. (1.) He is the man of God's right hand, to whom he has sworn by his right hand (so the Chaldee), whom he has exalted to his right hand, and who is indeed his right hand, the arm of the Lord, for all power is given to him. (2.) He is that son of man whom he made strong for himself, for the glorifying of his name and the advancing of the interests of his kingdom among men. (3.) God's hand is upon him throughout his whole undertaking, to bear him out and carry him on, to protect and animate him, that the good pleasure of the Lord might prosper in his hand. (4.) The stability and constancy of believers are entirely owing to the grace and strength which are laid up for us in Jesus Christ, Psa 68:28. In him is our strength found, by which we are enabled to persevere to the end. Let thy hand be upon him; on him let our help be laid who is mighty; let him be made able to save to the uttermost and that will be our security; so will not we go back from thee.

Lastly, The psalm concludes with the same petition that had been put up twice before, and yet it is no vain repetition (Psa 80:19): Turn us again. The title given to God rises, Psa 80:3, O God! Psa 80:7, O God of hosts! Psa 80:19, O Lord (Jehovah) God of hosts! When we come to God for his grace, his good-will towards us and his good work in us, we should pray earnestly, continue instant in prayer, and pray more earnestly.

Spurgeon's Treasury of David

On Psalms 80:8

"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.

Tyndale Study Notes

On Psalms 80:8-9

80:8-11 Israel has a glorious past, beginning with its redemption from Egypt.

80:8-9 Israel had been a prosperous grapevine (Gen 1:28; Gal 5:22-23) that God transplanted into the land of Canaan at the time of the conquest. However, the people forgot the source of their prosperity and chose to do evil (Isa 5:1-7; Hos 10:1).

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