You brought a vine out of Egypt. You drove out the nations, and planted it.
You cleared the ground for it. It took deep root, and filled the land.
The mountains were covered with its shadow. Its boughs were like God’s cedars.
It sent out its branches to the sea, its shoots to the River.
Why have you broken down its walls, so that all those who pass by the way pluck it?
The boar out of the wood ravages it. The wild animals of the field feed on it.
Turn again, we beg you, God of Armies. Look down from heaven, and see, and visit this vine,
the stock which your right hand planted, the branch that you made strong for yourself.
It’s burned with fire. It’s cut down. They perish at your rebuke.
John Calvin 1540 · Public Domain On vv8, 12, 14, 15, 16 8 Thou hast brought a vine out of Egypt.…
8 Thou hast brought a vine out of Egypt. Under the figure of a vine, the singular grace which God was graciously pleased to exercise towards his people after he had redeemed them is celebrated; and this powerfully contributed to inspire them with the hope of being heard. For which of us can be so presumptuous as to dare to come into the presence of God until he himself has previously invited us? Now, he allures us to himself both by his benefits and by his word. The object in view in now presenting his liberality before him is, that he should not leave unfinished the work of his hands which he had commenced. It is indeed true that, without his word, the benefits which he has conferred upon us would make a faint impression upon our hearts; but when experience is added to the testimony of his word, it greatly encourages us. Now, the redemption of which mention is here made was inseparably connected with the covenant of God; for he had, even four hundred years before, entered into covenant with Abraham, in which he promised the deliverance of his seed. What is stated amounts in short to this, that it is unbecoming that God should now suffer the vine which he had planted and cultivated so carefully with his own hand to be wasted by wild beasts. God’s covenant was not made to last only for a few days, or for a short time: when he adopted the children of Abraham, he took them under his keeping for ever. By the word vine, is intimated the high place which this people held in the estimation of God, who not only was pleased to hold them as his own inheritance, but who also distinguished them by peculiar honor, even as a vine excels all other possessions. When it is said that the land or ground was cleansed, this is a repetition of what had been previously stated, that the heathen were cast out to make room for the chosen people. Perhaps, however, the allusion is to the continual digging which vines require, in order to their being kept clean lest they should degenerate; this allusion being made with the view of showing how God had performed the part of a good husbandman towards his people, since, after having planted them, he did not cease to employ every means to cherish and preserve them. What is added immediately after, Thou hast rooted its roots, is not to be understood of the planting of it at first, but of the pains taken by God to propagate it, which is a part of the culture of the vine. Whence it follows that the mountains were covered with its shadow; for the whole country, although mountainous, was filled with inhabitants; so much did that people increase in number. The branches of this vine are compared to the cedars of God, that is, to the most beautiful and most excellent cedars; thereby to express still more vividly how eminently the seed of Abraham were blessed of God. The sea and the Euphrates, as is well known, were the divinely appointed boundaries of the land promised them for an inheritance.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv8, 10, 11, 13, 14, 15, 16 Seeing that of thy mercy thou hast made us…
Seeing that of thy mercy thou hast made us a most dear possession to thee, and we through our sins are made open for wild beasts to devour us, declare again thy love, and finish the work that thou hast begun.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–16 Psa 80:8 Thou hast brought a vine out of…
Psa 80:8 Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it.
Ver. 8. Thou hast brought a vine out of Egypt] The Church is oft set forth by this similitude. The Rabbis say that Solomon made a vine of gold in the temple. Athenaeus telleth us that the kings of Persia sat under a golden vine having bunches of smaragds and other stately stones. All this was nothing to God’s vine, that plant of renown, brought out of Egypt (where it got no good, Eze 34:29; Eze 20:8), and set in a better soil.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv8, 9, 10, 11, 12, 13, 15, 16 A vine; to which the Israel or church of…
A vine; to which the Israel or church of God is oft compared; as Isa 5:2; Jer 2:21; Eze 17:6; Mat 21:32.
Out of Egypt; he alludes to the custom of transplanting trees for their more advantageous growth.
Read full note →
The heathen; the nations of Canaan.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v8 The psalmist is here presenting his suit for the…
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.
Read full note →
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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv8–16 Thou preparedst room before it,.... By sending the hornet…
Thou preparedst room before it,.... By sending the hornet before the Israelites, and driving the Canaanites out of the land, Exo 23:28 and so the Targum,
"thou didst remove from before thee the Canaanites;''
Read full note →
which made way and room for them: and thus the Lord prepared room for his interest, church, and people, in the Gentile world, in the first times of Christianity, by sending the Gospel into all parts of it, and making it successful, and still there is room, Luk 14:22.
and didst cause it to take deep root; which denotes the settlement of the people of Israel in Canaan, in church and state, as a body ecclesiastic and politic; so believers, being rooted in Christ, are grounded, settled, and established in him, and in a Gospel church state, and so become fruitful; see Col 2:7.
and it filled the land; with people, who, in the days of Solomon, were as the sand of the sea, Kg1 4:20 and so the Gentile world was filled with Christian converts in the first times of the Gospel; and the interest and church of Christ will fill the whole world another day, Isa 11:9.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv9, 10, 11, 12, 16 Preparedst - Thou didst root out the idolatrous nations.…
Preparedst - Thou didst root out the idolatrous nations. Deep root - Thou gavest them a firm settlement.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8–15 Verse 8. Thou hast brought a vine out of…
Verse 8. Thou hast brought a vine out of Egypt] This is a most elegant metaphor, and every where well supported. The same similitude is used by Isaiah, Isa 5:1, c. by Jeremiah, Jer 2:21; by Ezekiel, Eze 17:5-6; by Hosea, Ho 10:1; by Joel, Joe 1:7; by Moses, De 32:32-33; and often by our Lord himself, Mt 20:1, c. Mt 21:33, c. Mr 12:1, c. And this was the ordinary figure to represent the Jewish Church. We may remark several analogies here:-
1. This vine was brought out of Egypt that it might be planted in a better and more favourable soil. The Israelites were brought out of their Egyptian bondage that they might be established in the land of Canaan, where they might grow and flourish, and worship the true God.
Read full note →
2. When the husbandman has marked out a proper place for his vineyard, he hews down and roots up all other trees gathers out the stones, brambles, &c., that might choke the young vines, and prevent them from being fruitful. So God cast out the heathen nations from the land of Canaan, that his pure worship might be established, and that there might not remain there any incitements to idolatry.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv8, 10, 12, 15, 16 Psa 80:8-9. Thou hast brought a vine out of…
Psa 80:8-9. Thou hast brought a vine out of Egypt — Israel, or the church of God, is often compared to a vine: see Isa 5:2; Jer 2:21; Eze 17:6; Mat 21:33. He alludes to the custom of transplanting trees for their more advantageous growth. Thou hast cast out the heathen — The nations of Canaan, to make room for it; seven nations to make room for that one; and planted it — In their place. Thou preparedst room before it — Hebrew, פנית לפניה, pinnita lepaneiah, thou didst prepare, or, prepare the way, before it; that is, thou didst purge or cleanse the soil, removing the stones, or roots, or plants, which might have hindered its growth or fruitfulness. Thou didst root out those idolatrous and wicked nations which would either have corrupted or destroyed thy church. And didst cause it to take deep root — By so firm a settlement in that land, and such a happy establishment of their government, both in church and state, that though their neighbours about them often attempted it, yet they could not prevail to pluck it up. And it filled the land — It flourished and spread itself over all the country. The whole land of Canaan was fully peopled by them. At first indeed they were not so numerous as perfectly to replenish it, Exo 23:29. But in Solomon’s time Judah and Israel were as many as the sand of the sea; the land was filled with them, and yet was so fruitful that it was not overstocked.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8–16 Thou hast brought a vine out of Egypt -…
Thou hast brought a vine out of Egypt - Referring to his people, under the image (which often occurs in the Scriptures) of a vine or vineyard. See the notes at Isa 5:1-7. Compare Jer 2:21; Eze 15:6; Mat 20:1; Mat 21:28, Mat 21:33; Luk 13:6.
Thou hast cast out the heathen - The nations; to wit, the nations that occupied the land of Canaan before the children of Israel dwelt there. See Psa 2:1, note; Psa 2:8, note; Psa 77:15, note.
Read full note →
And planted it - Thou hast established thy people there as one plants a vine in a field. See Psa 44:2.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain On vv8, 9, 11, 13, 15, 16 8. Thou hast brought a vine out of Egypt—Not…
8. Thou hast brought a vine out of Egypt—Not two vines, as they were now two kingdoms. Here the unity of the whole Hebrew family is beautifully represented, and God’s gracious care of it confessed, showing that this prayer-psalm was in behalf of the whole nation. A largehearted patriotism and true piety should go together. With this verse begin the details of the providential history of the Hebrew people.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8–16 8. Thou broughtest a vine out of Egypt (R.V.):…
8. Thou broughtest a vine out of Egypt (R.V.): the verb is one which can be applied to the transplantation of a vine, or the migration of a people, as in Psa_78:52. Thou didst drive out the nations, and plantedst it. See Exo_23:28 ff; Exo_15:17; Psa_44:2; Psa_78:55.
8–13. Under the figure of a vine, once carefully tended and spreading far and wide in luxuriant growth, but now exposed to the ravages of wild beasts, the Psalmist contrasts God’s former care for His people with their present plight. The figure of the vine may have been suggested by Gen_49:22. See Hos_10:1; Isa_5:1-7; Isa_27:2-6; Jer_2:21; Jer_12:10 ff. “The vine was the emblem of the nation on the coins of the Maccabees, and in the colossal cluster of golden grapes which overhung the porch of the second Temple; and the grapes of Judah still mark the tombstones of the Hebrew race in the oldest of their European cemeteries, at Prague.” Sinai and Palestine, p. 164.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8, 9, 10, 11, 12, 13, 15, 16 (8) Thou hast brought.—The verb is to be taken…
(8) Thou hast brought.—The verb is to be taken as a historic present, “Thou bringest.” It is a verb used both of horticulture (Job_19:10) and, like the word “planted” in the next clause, of breaking up and removing a nomadic encampment, “pulling out the tent-pins, and driving them in.,,
The vine (or vineyard), as an emblem of Israel, is so natural and apt that we do not wonder to find it repeated again and again in the Old Testament, and adopted in the New. Probably Isa_5:1-7 was the parent image, unless the Patriarchal benediction on Joseph (Gen_49:22) suggested that song.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv8–16 Vers. 8-19. The poet, to excite God"s compassion, proceeds…
Vers. 8-19. The poet, to excite God"s compassion, proceeds to depict Israel as it was and as it is. He adopts the figure of a vine, perhaps suggested to him by the description of Joseph in the dying speech of Jacob, (Gen_49:22) and carries out his metaphor, in nine consecutive verses, with great beauty and consistency. Isaiah"s description of Israel as a vineyard (Isa_5:1-7) is somewhat similar.
Thou hast brought a vine out of Egypt. The history of Israel as a nation begins with the Exodus. The nation was transplanted from Egypt into a soil better fitted for it by the loving hand of God, in order that it might have ample room to grow up and develop itself freely. God "brought it out of Egypt," not merely in the exercise of his ordinary providence over humanity, but by an active exertion of his Almighty power, and a long series of miraculous manifestations, without which the transfer could not have been effected. He then cast out the heathen, and planted it drove out, that is, before Israel the seven nations of the Hivites, Hittites, Gergashites, Amorites, Canaanites, Perizzites, and Jebusites, and, having driven them out, "planted" in his own people. (see Psa_44:2)
Read full note →
Vers. 8-15. The vine of God.
These verses may be taken
I AS A SYMBOLIC HISTORY OF ISRAEL.
1. For Gods people were as a vine. Designed for fruit; carefully tended; highly esteemed; thoroughly cleansed; diligently guarded.
2. Israel had been brought out of Egypt.
3. The nations of Canaan were driven out.
4. Israel became a settled nation.
5. Strong.
6. Populous. "Filled the land;" coveting the hills and the plains.
7. Dominion increasing, from the Mediterranean in the west to the Euphrates in the east. Then, at the time when this psalm was written:
8. A great change had come. Fierce foes, as Assyria and Babylon; and wild-boast-like enemies, Edom, Amman, Moab, and others, all made havoc of Israel, uprooting and devouring. But all this led Israel, as God purposed it should, to turn again unto him in penitence, faith, prayer, and reconsecration (ver. 18). But also
II AS AN ALLEGORY OF THE CHRISTIAN SOUL.
1. In prosperity. For it, too, is God"s vine. Redeemed from the slavery and wretchedness and sin of the Egypt-like world. The heathen, the terrible spiritual enemies, God drove out, and saved his people from their sins; planted the soul in the kingdom of grace; made it happy in God, so that it took "deep root." And that grace of God governed the whole being, "filled the land," so that, as Paul, he could say, "I live, yet not I, but," etc. The Divine life in him attained to noble proportions, in height, in breadth (ver. 10). And became victorious over many, and possessor of wide and beneficent power (ver. 11). All this tells of the soul happy and strong, and abiding and useful in God. Blessed condition.
2. In adversity. (Ver. 12) We are told (2Ch_32:31) how God left Hezekiah. That was an instance of God breaking down the "hedges." It was done "to try him, that he might know all that was in his heart." This God often does. At other times in anger, to punish, as with Israel. Yet again to teach the soul its dependence upon God. What are these hedges? Holy habits, the presence of the Holy Spirit in the soul, means of grace. Sin forfeits all these, breaks through holy habit, drives away the Spirit, sterilizes all means of grace. It is not God who breaks down the hedges, but our sin our forgetfulness of God, our disobedience, our pride. "Let him that thinketh he standeth, take heed," etc. And then what is told of here is sure to follow (vers. 12, 13). Any passer by is able to pluck away her strength, to rob the soul of some of its power. The soul gives in to them, does what they say. And some foul, fierce, strong, wild-boar-like sin will get itself entrance into the soul, and, oh! the wasting that there is then! what rooting up and devouring of all good! and lesser creatures, but of like nature, rush in and do similar work. O my soul, keep near thy God, lest thy hedges be broken down!
3. In recovery. Thank God, the allegory does not close with the misery we have just contemplated; but we see recovery beginning. For there is (ver. 14) earnest crying to God; pleading of the ancient covenant (ver. 15). God himself planted the vine and loved it. Confession of utter misery (ver. 16) and helplessness and guilt; for their misery is because of God"s rebuke. Pleading again God"s former love, so great, so precious, how he made Israel "strong for thyself;" protesting (ver. 18) that they will no more go back from God; and interceding for that again turning to God, and that consciousness of his favour which would ensure that they would go back no more. These are the steps of the upward ascent, even out of the depths. S.C.
The vine-figure of God"s people.
A favourite figure with the prophets. The metaphor is applied to Israel in Isa_5:1-7 Jer_2:21 Eze_15:6 Eze_17:6-8. There was a golden vine representing the nation, sculptured on the gate of the temple. The association of the vine with Egypt has been disputed; but the mural paintings at Thebes, at Beni-Hassan, and in the pyramids contain representations of vineyards. Boys are seen frightening away the birds from the ripe clusters; men gather them and deposit them in baskets, and carry them to the wine press. Two things are suggested
I THE VINE AS A FIGURE FOR GOD"S PEOPLE.
1. The vine is a foreign plant, not really belonging to Canaan. Quite possibly it had actually been introduced from Egypt; but its proper home seems to be the hilly region on the southern shares of the Caspian Sea. Israel, like the vine, was transplanted, not a native of Palestine transplanted in order to accomplish a Divine purpose, remaining only so long as the Divine Husbandman may think right.
2. The vine itself is a worthless plant; its value lies wholly in the fruit that it bears. Vine wood is altogether useless, too porous and light to serve any good purpose. It only carries the sap that is to appear as luscious fruit. So Israel was reminded that it had no merit as a nation; it could only convey the Divine life to men as it brought forth the fruits of righteousness.
3. The vine represented Israel because it is a plant which is so dependent, needs so much care, and has such splendid possibilities. It must be held up; it must be vigorously pruned and thinned; it must be richly nourished. And so Israel needed Divine upholding, discipline, and encouragement; and that Divine care had been fully and freely given.
II MAN"S TREATMENT OF HIS VINES A FIGURE OF GOD"S TREATMENT OF HIS PEOPLE. See the details given in Isaiah 5., and compare the description of planting vineyard, given by Van Lennep, in "Bible Lands and Customs," vol. 1. p. 112. Note:
1. Careful selection of ground soil and aspect are most important. So God selects Palestine for the nation of Israel. Show the singular appropriateness of its situation, and its characteristic features.
2. Fencing it in. This necessary because of the enemies of the vine little foxes that are cunning, wild bears and bears that are strong. See the fencing in of Israel on the west, by sea; on the north, by mountains; on the east and south, by deserts.
3. Gathering oat the stones. Because richness and depth of earth are needed, and there should be no hindrance to the spreading of the roots. So God dispossessed the nations that were occupying the soil.
4. Building a tower. For a watchman to see approaching foes in time of the ripening. So God"s guiding eye and hand were ever on his people.
5. Making a wine vat. Implying full expectation of fruitage. So God looks that his people bring forth "much fruit. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv8–16 Ver. 8. "Thou hast brought a vine out of…
Ver. 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.
Read full note →
Ver. 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.
Ver. 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.
Ver. 8-15. Parallel between the Church and a vine.
Psalms 80:9*
Ver. 8-19. See Psalms on "Ps 80:8" for further information.
Ver. 8-15. Parallel between the Church and a vine.
Psalms 80:10*
Ver. 8-19. See Psalms on "Ps 80:8" for further information.
Ver. 8-15. Parallel between the Church and a vine.
Psalms 80:11*
Ver. 8-19. See Psalms on "Ps 90:8" for further information.
Ver. 8-15. Parallel between the Church and a vine.
Psalms 80:12*
Ver. 8-19. See Psalms on "Ps 80:8" for further information.
Ver. 8-15. Parallel between the Church and a vine.
Ver. 8-19. See Psalms on "Ps 80:8" for further information.
Ver. 8-15. Parallel between the Church and a vine.
Ver. 8-15. Parallel between the Church and a vine.
Psalms 80:15*
Ver. 8-19. See Psalms on "Ps 80:8" for further information.
Ver. 8-15. Parallel between the Church and a vine.
Psalms 80:16*
Ver. 8-19. See Psalms on "Ps 80:8" for further information.
None.
Psalms 80:17*
Ver. 8-19. See Psalms on "Ps 80:8" for further information.
Ver. 8-15. Parallel between the Church and a vine.
Psalms 80:18*
Ver. 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.
Ver. 8-19. See Psalms on "Ps 80:8" for further information.
Ver. 8-19. See Psalms on "Ps 80:8" for further information.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On v13 The boar out of the wood doth waste it,…
Psa_80:13
The boar out of the wood doth waste it, and the wild beast of the field doth devour it.
Read full note →
People to be feared
By this homely but expressive figure, the text sets forth the bad influences which in olden time broke in upon Gods heritage, as with swines foot trampling, and as with swines snout uprooting the vineyards of prosperity. What was true then is true now. There have been enough trees of righteousness planted to overshadow the whole earth, had it not been for the axemen who hewed them down.
I. I propose to point out to you those whom I consider to be the uprooting and devouring classes of society.
1. First, the public criminals. What is the fire that burns your store down compared with the conflagration which consumes your morals? What is the theft of the gold and silver from your money safe compared with the theft of your childrens virtue?
2. Again: in this class of uprooting and devouring population are untrustworthy officials (Ecc_10:16). It is a great calamity to a city when bad men get into public authority. Too great leniency to criminals is too great severity to society.
3. Again: among the uprooting and devouring classes in our midst, are the idle. When the French nobleman was asked why he kept busy when he had so large a property, he said: I keep on engraving so I may not hang myself. I do not care who the man is, you cannot afford to be idle. It is from the idle classes that the criminal classes are made up. Character, like water, gets putrid if it stands still too long.
4. Again: among the uprooting classes I place the oppressed poor. While there is no excuse for criminality, even in oppression, I state it as a simple fact that much of the scoundrelism of the community is consequent upon ill-treatment. There are many men and women battered and bruised, and stung until the hour of despair has come, and they stand with the ferocity of a wild beast, which, pursued until it can run no longer, turns round, foaming and bleeding, to fight the hounds. I want you to know who are the uprooting classes of society.
II. Because I want you to be more discriminating in your charities. Because I want your hearts open with generosity, and your hands open with charity. Because I want you to be made the sworn friends of all city evangelization, and all newsboys lodging houses, and all Howard missions, and Childrens Aid Societies. But more than that, I have preached the sermon because I thought in the contrast you would see how very kindly God had dealt with you, and I thought that you would go to-day to your comfortable homes, and sit at your well-filled tables, and look at the round faces of your children, and that then you would burst into tears at the review of Gods goodness to you, and that you would go to your room and lock the door; and kneel down, and say: O Lord, I have been an ingrate; make me Thy child. (T. De Witt Talmage.)
Ecclesiastical ruins
Whatever may have been the period when this psalm was written, it is a remarkable fact that it has been suitable for every age, from the days of the Judges until now, and been found expressive of the prayer and outlook of the people of the Lord. Failure has ever attended the ecclesiastical systems of earth. The theocracy which Joshua left was soon in ruins. The magnificent and well-ordered temple ritual organized by David and established by Solomon did not continue in its glory for one generation. Again and again it was restored by reforms, but grew worse and worse till the Lord Christ came. Then followed the Christian Church; but as that slowly rose into power it became a degenerate vine, and Catholicism grew to be such a curse that one-third of the Christian world rose in open protest, and the revolt of another third was stifled with blood. Then came the Reformed Churches. For a while they flourish, but full soon when the Master looks for fruit they bring forth wild grapes. The holiest souls in each to-day are crying, as they have through all the ages, The forest boar rends it, and the wild beast feeds upon it. This continued failure is solemn and instructive. As yet every religious system has sooner or later degenerated. Its fence has been broken down and wayfarers have mocked. Man was not made for ecclesiastical organization, but ecclesiastical organization for man. The work of the Holy Spirit of God is upon separate souls, and sometimes ecclesiastical failure drives the soul into closer communion with the true God. Grand spirits, like Asaph, are developed amidst Church disorder. Let the psalmists and the prophets, let the heroes of successive reformations, Columba and Patrick, Wickliffle and Luther, Wesley and Whitfield bear testimony to this. (J. H. Cooke.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv9, 12, 14 General Information:
General Information:
Asaph continues speaking of Israel in their land as if Israel were a grapevine in a vineyard. (See: Metaphor)
Read full note →
You cleared the land for it
"You cleared the land for the vine"
it took root
"the vine took root" or "the vine began to grow"
filled the land
"its branches covered the land"
The mountains were covered with its shade, the cedars of God by its branches
This can be stated in active form. AT: "Its shade covered the mountains, its branches the cedars of God" (See: Active or Passive)
the cedars of God by its branches
"and the cedars of God were covered by its branches," which copies the verb from the previous sentence. This can be stated in active form. AT: "and its branches covered the cedars of God" (See: Ellipsis and Active or Passive)
cedars of God
Possible meanings are 1) "the highest cedar trees," the cedar trees that grew on the "mountains" in the land of Lebanon north of Israel, or 2) "God's own cedar trees."
the sea
the Mediterranean Sea to the west of Israel
shoots
the parts of new plants that are just starting to grow above the ground
translationWords
cedar
send
Euphrates River
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv8, 10, 12, 13, 15, 16 80:8-11 Israel has a glorious past, beginning with its…
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).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.