This psalm was probably occasioned by the overthrow and deportation of the ten tribes, and expresses the feelings of the ancient church in view of that event. Besides a title or inscription, ver. 1, it contains a lamentation or complaint, in reference to the strokes which had befallen Israel, ver. 2-8 (1-7); an exquisite picture of the vocation and original condition of the chosen race, under the image of a transplanted vine, ver. 9-14 (8-13); and an earnest prayer that God would again have mercy on his afflicted people, ver. 15-20 (14-19). The structure of the psalm is very regular, deriving a strophical character from the recurrence of a burden or refrain in ver. 4 (3), 8 (7), 20 (19). The disputed questions, as to the occasion and design of the composition, will be considered in the exposition of the several verses.
1. To the Chief Musician. As to lilies. A Testimony. By Asaph. A Psalm. The first and last of these inscriptions shew that the composition was intended to be used in public worship. The preposition before lilies indicates the theme or subject, as in Ps. v. 1. Lilies, as in Ps. xlv. 1, lx. 1, lxix. 1, probably means loveliness, delightfulness, as an attribute of the divine favour which is here implored. Testimony is a term commonly applied to the divine law, as a testimony against sin, and in such cases as the present indicates the divine authority under which the Psalmist writes. See above, on Ps. lx. 1.
2 (1). Shepherd of Israel, give ear, leading Joseph like a flock, sitting (ori) the cherubim, shine forth! The description of Jehovah as the Shepherd of Israel is peculiarly appropriate in this connection, because borrowed from Jacob’s blessing upon Joseph, Gen. xlviii. 15, xlix. 24. According to some interpreters, Joseph is simply a poetical equivalent to Israel, the son being put upon a level with the father in the usage of the language, on account of his historical pre-eminence and his being the progenitor of two of the twelve tribes. According to another view, Joseph denotes the ten tribes as distinguished from the kingdom of Judah, which is rendered more probable by the specification of certain tribes in the next verse. On this hypothesis, the verse before us is an invocation of Jehovah, as the patron and protector, not of Judah merely but of all Israel, including the posterity of Joseph and the tribes politically allied to them. Dwelling (between) the Cherubim, or sitting (enthroned upon) the Cherubim, a token of superiority to all his creatures. See above, on Ps. xviii. 11 (10).
8 (2). Before Ephraim and Benjamin and Manasseh arouse thy strength and come to save us. The first clause alludes to the encampment and march through the wilderness, in which these three tribes always went together, as the descendants of one mother (Gen. xliv. 20, Num. ii. 18-24, x. 22-24). It has commonly been inferred from 1 Kings xii. 21, that the tribe of Benjamin adhered to the kingdom of Judah. But Hengstenberg has made it highly probable, at least, that those words relate only to the dwellers in Jerusalem and the immediately circumjacent country; that the tribe, as such, was reckoned one of the ten tribes, among which Simeon was not included, because, in fulfilment of Jacob’s prophecy (Gen. xlix. 7), they had no distinct or compact territory of their own, but certain towns within the boundary of Judah (Josh. xix. 1-9). Hence we are told expressly and repeatedly that in the great schism after the death of Solomon, but one tribe remained faithful to the house of David (1 Kings xi. 13, 32, 36, xii. 20), i. e. one complete tribe, having a definite and independent share in the allotment of the land. That Benjamin should take part with Ephraim and Manasseh rather than with Judah, might have been expected from the near affinity and mutual affection of the sons of Rachel, and from the jealousy which must have been excited by the transfer of the crown from Saul, a Benjamite, to David, a Jew. The same thing incidentally appears from such passages as 2 Sam. xix. 21 (20), where Shimei, a Benjamite, speaks of himself as representing the whole house of Joseph. If this be admitted or assumed, the mention of Benjamin with Ephraim and Manasseh, in the verse before us, far from invalidating, seems to confirm the application of the passage to the kingdom of the Ten Tribes, and that of the whole psalm to their overthrow and deportation by the Assyrians. Thus understood, the verse before us is a prayer, that God would again march at the head of the “camp of Ephraim,” as he did of old. Arouse thy strength, awake from thy present state of seeming inaction and indifference. See above, on Ps. xliv. 24 (23), lxxviii. 65. Come, literally go, which may mean go forth, march; but see above, on (Ps. xlvi. 9 (8). To save us, literally/or salvation to us.
4 (3). 0 God, restore us, and let thy face shine; and let us he saved! The verb in the first clause would suggest two ideas to a Hebrew reader, both of which are here appropriate. The first is that of a literal bringing back from exile or captivity; the other that of restoration to a former state, without regard to change of place or other local circumstances. In the case before us, the general and figurative sense of restoration includes that of literal return. The church prays to be restored to her integrity and normal state, by the redemption of the part which had gone into captivity. This prayer was substantially fulfilled in the return of many members of the ten tribes with Judah from the Babylonish exile, while the tribes themselves, as organised bodies, and the apostate kingdom which they constituted, ceased to exist. The petition, cause thy face to shine, i. e. look upon us with a favourable countenance, is borrowed from the sacerdotal blessing, Num. vi. 2?>. See above, on Ps. iv. 7 (6), xxxi. 17 (16). The last verb in the verse may also be explained as an expression of strong confidence, we shall be saved, which really involves the subjunctive sense preferred by some interpreters, that we may be saved. This sentence, which is solemnly repeated at the close of ver. 4, 20 (3, 19), is thereby marked as the theme or key-note of the whole composition.
5 (4). Jehovah, God, (God of) Hosts, how long dost thou smoke against the prayer of thy people? The accumulation of di'ine names involves an appeal to the perfections which they indicate, as so many arguments or reasons why the prayer should be favourably heard and answered. See above, on Ps. 1. 1, and for the meaning of the third title, on Ps. xxiv. 10. Bow long, literally until when? The verb is preterite in form (hast thou smoked), implying that the state of things complained of had already long existed. Smoke is here (as in Ps. lxxiv. 1) put for fire, the common emblem of divine wrath, for the sake of an allusion to the smoke from the altar of incense, the appointed symbol of the prayers of God’s people. See Lev. xvi. 13, and compare Ps. cxli. 2, Isa. vi. 4, Rev. v. 8, viii. 3, 4, There is then a tacit antithesis between the two significations of the symbol. The smoke of God’s wrath, and that of his people’s prayers, are presented in a kind of conflict.
6 (5). Thou hast made them eat tear-bread, and made them drink of tears a tierce (or measure). The noun tear in Hebrew is commonly collective, but the singular and plural forms are here combined. See above, on Ps. vi. 7 (6), xxxix. 13 (12), lvi. 9 (8). The same strong figure of tears as nourishment occurs above, Ps. xlii. 4 (3). The last word in Hebrew means a measure which is the third of another measure, thus corresponding to the old and wide sense of the English tierce. See my note on Isa. xl. 12. Measure here denotes abundance.
7 (6). Thou makest us a strife unto our neighbours, and our enemies amuse themselves (at our expense). The future verbs imply a probable continuance of this humiliating treatment unless God interpose to put an end to it, and thus suggest a reason for his doing so. Makest us, literally puttest, settest up. See above, on Ps. xliv. 14 (13). A strife, a subject of contention, perhaps in reference to the emulous, desire of their neighbours to insult and aggravate their sufferings. Here, as in Ps. xliv. 14 (13), lxxix. 4, these neighbours are the circumjacent nations, who always triumphed in the time of Israel’s calamities (Amos i. 9, 11, Obad. 12). The literal translation of the last words is will mock (or scoff) for them, i. e. for themselves, for their own gratification, and at their own discretion, as they will.
8 (7). 0 God, (God of) Hosts, restore us, and let thy face shine, and let us be saved! See above, on ver. 4 (3). The only variation in the case before us is the addition of a second divine title, implying God’s supremacy above the hosts of heaven, both material and spiritual, and thus indirectly urging a new argument for being heard and answered. See above, on ver.
9 (8). A vine out of Egypt thou transplantest, thou drivest out nations and plantest it. There is a twofold usage of the first verb in Hebrew, which imparts peculiar force and beauty to the sentence. Its primary meaning, to pluck up, is strictly appropriate to the act of transplanting, while its secondary but more usual sense of moving an encampment, marching, is equally appropriate to the removal of the nation which the vine here represents, and is actually so applied in Ps. lxxviii. 52 above, as well as in the history itself, Exod. xii. 37, xv. 22. The next verb is also used in Ps. lxxviii. 55 and Exod. xxiii. 28, xxxiii. 2, xxxiv. 11. The figure of planting occurs above, in Ps. xliv. 3 (2), that of a vine in Isa. v. 1-7. The points of comparison are probably assiduous culture, luxuriant growth, and fruitfulness. The argument involved is that by forsaking Israel God would be undoing his own work. Compare Jer. xlv. 4.
10 (9). Thou didst clear (the way) before it, and it took root and filled the land. The first word means to clear by the removal of obstructions. See Gen. xxiv. 31, Lev. xiv. 36, and compare my notes on Isa. xl. 3, lvii. 14, lxii. 10. The sense may here be, thou didst clear (the ground), i. e. from weeds and stones (compare Isa. v. 2) before it, i. e. to make room for it or prepare a place for it. Took root, literally rooted its roots, the cognate verb and noun being combined by a common Hebrew idiom. See my note on Isa. xxvii. 6.
11 (10). Covered vjere the mountains (with) its shadow, and with its branches the cedars of God. This is an amplification and poetical exaggeration of the last words of ver. 10 (9). So completely did it fill the laud that its shadow was cast upon the highest hill-tops, and its tendrils overran the loftiest trees. Cedars of God, i. e. in their kind the noblest products of his power, the attribute suggested by (7K) the divine name here used. See above, on Ps. xxxvi. 7 (6). Some interpreters suppose the southern range of mountains west of Jordan, sometimes called Mount Judah or the Highlands of Judah, to be here specifically meant and contrasted with the cedars of Lebanon, the northern frontier of the Land of Promise, just as Lebanon and Kadesh are contrasted in Ps. xxix. 5-8. That Lebanon, though not expressly mentioned, is referred to, appears probable from the analogy of Ps. xxix 5, xcii. 13, civ. 16. The literal fact conveyed by all these figures is the one prophetically stated in Gen. xxviii. 14, Deut. xi. 24, Joshua i. 4.
12 (11). It sends forth its houghs to the sea, and to the river its shoots (or suckers). Compare the description in Isa. xvi. 8. If the north and south are indicated in the preceding verse, the other cardinal points may here be represented by the Mediterranean and the Euphrates.
13 (12). Why hast thou broken down its walls (or hedges), and all pluck it that pass by the way? See below, on Ps. lxxxix. 41, 42 (40, 41), and compare Isa. v. 5. The last words are descriptive of the hostile powers of the heathen world, with particular reference to the neighbours of ver 6 (5).
14 (13). The boar out of the wood doth waste it, and the beast of the field feeds upon it. For the precise sense of the word translated beast, see above, on Ps. 1. 11, the only other place where it occurs in such an application, being thus peculiar to the psalms which bear the name of Asaph. The essential idea conveyed by the figures of this verse is that of fierce and greedy enemies. If any more specific explanation be admissible, the wild boar may denote the Assyrian power, and the parallel term its allies and dependents. Feeds upon it, as a sheep upon its pasture. See above, on Ps. xxxvii. 3.
15 (14). 0 God, (God of) Hosts, pray return, look from heaven and see and visit this vine. The expostulation and complaint are followed by an earnest prayer. Pray return is used to represent (KJ) the Hebrew particle of entreaty, expressed in the English Bible by a circumlocution (we beseech thee). The prayer that God will return, implies that the evils just complained of were occasioned by his absence. Visit, manifest thy presence and thy favourable disposition. See above, on Ps. viii. 5 (4). This vine, Israel, the church or chosen people, which, though robbed of some of its luxuriant branches, still lives and is yet to bear abundant fruit.
16 (15). And sustain what thy right hand has planted, and over the child thou hast roared for thyself (do thou watch, or extend thy protection). The common version of the first words (and the vineyard) is countenanced neither by the ancient versions nor by Hebrew etymology and usage. By giving it, as a verbal form, the sense of covering, protecting (which belongs to some kindred roots), the over in the last clause may depend upon it, and no verb need in that case be supplied. Thy light hand implies an exertion of strength, and at the same time involves an allusion to the name of Benjamin (Son of the Right Hand), here perhaps representing the whole race, on account of the connection of that tribe with both the rival kingdoms, its central position, its possession of the sanctuary, and its historical relation to the infant monarchy under Saul the Benjamite. To complete the allusion, the other element in the name {]•!, a son) is then introduced and metaphorically applied to the vine, which is still the Psalmist’s theme, by an assimilation of animal and vegetable life common in all languages. Reared, literally strengthened, made strong, i. e. raised, brought up. See my note on Isa. xliv. 14. For thyself, not for its own sake, but as a means of promoting the divine praise and glory.
17 (16). (It is) burnt with fire, cut (down or up); at the rebuke of thy countenance they perish. The prayer is interrupted for a moment by a new description of the evils which occasioned it. The first clause alludes to the destruction of vineyards by fire and steel in ancient warfare, here recognised, however, as a divine judgment. At the rebuke, i. e. at the time, and also as a consequence of it. Any expression of disapprobation and displeasure, whether by word or deed, is a rebuke. See above, on Ps. lxxvi. 7 (6). The rebuke is here supposed to be expressed in the countenance, a much more natural interpretation than that which makes ^%/ace mean thy presence. They perish, those who had before been represented by the vine transplanted out of Egypt. The future form implies that it will always be so, when God utters his rebuke.
18 (17). Let thy hand he on the man of thy right hand, on the son of man thou hast reared (or made strong) for thyself. Here again the component parts of the name Benjamin are introduced as parallels, precisely as in ver. 16 (15). The man of thy right hand may either be the man whom thy power has raised up, or the man who occupies the post of honour at thy right hand. That the words were intended to suggest both ideas, is a supposition perfectly agreeable to Hebrew usage. A more doubtful question is that in reference to the first words of the sentence, let thy hand be upon him, whether this means in favour or in wrath. The only way in which both senses can be reconciled is by applying the words to the Messiah, as the ground of the faith and hope expressed. Let thy hand fall not on us but on our substitute. Compare the remarkably similar expressions in Acts V. 81.
19 (18). And (then) we will not backslide from thee; thou wilt quicken us, and on thy name will we call. Forgiveness founded on atonement is the best security against relapses into sin. The first verb is the one used to describe the general apostasy in Ps. liii. 4 (3). Quicken, restore to life, or save alive, or simply make alive. Compare Ps. lxxi. 20. The meaning of the last clause is, thee (alone) will we invoke, as the object of our trust and worship, a profession involving the repudiation of all other gods.
20 (19). Jehovah, God, (God of) Hosts, restore us, let thy face shine, and let us he saved! While the prayer in this verse is identical with that in ver. 4 (3) and 8 (7), there is a kind of climax in the form of the address. In the first of the three places it is simply God, in the second God of Hosts, in the third and last Jehovah God of Hosts, as if to add to the general ideas of divinity and sovereignty those of self-existence, eternity, and covenant relation to his chosen people, as additional warrants for the hope and prayer, that he would turn them, smile upon them, save them.
