Albert Barnes Commentary Psalms 80

Give ear — Incline the ear; as if the ear of God was then turned away, or as if He was inattentive to what was occurring. See the notes at (Psalms 5:1). O Shepherd of Israel. See the notes at (Psalms 23:1).

You who lead Joseph like a flock — Joseph, the father of Ephraim and Manasseh. See the notes at (Psalms 78:67). The name Joseph seems here to be used poetically to represent the whole people of Israel, for he was a man so prominent in their history. Moreover, Egypt is mentioned as the country from which the vine had been transplanted—a country where Joseph had acted such an important part, and in connection with which his name would be so naturally associated. The meaning is that God led the tribes of the Hebrew people as a shepherd leads or conducts his flock.

You who dwell between the cherubims — See the notes at (Psalms 18:10). The allusion here is to God as dwelling, by a visible symbol—the Shechinah—on the mercy-seat, between the cherubims (Exodus 25:18, Exodus 25:22; Exodus 37:7; 1 Samuel 4:4; 1 Kings 6:25). See the notes at (Isaiah 37:16); and notes at (Hebrews 9:5). Shine, forth. Manifest yourself. Let light come from your presence in the midst of our darkness and calamity.

Before Ephraim, and Benjamin, and Manasseh - Ephraim and Manasseh were the two sons of Joseph, and their names were given to two of the tribes of Israel. See the notes at (Psalms 78:67). They seem to have been particularly mentioned here, because Joseph, their father, had been referred to in the previous verse; and it was natural, in speaking of the people, to mention his sons. Benjamin is mentioned because, in the encampment and march through the wilderness, these three tribes always went together, as the descendants of the same mother (Genesis 46:19–20; Numbers 2:18–24; Numbers 10:22–24). It is probable that they were always especially united in the great operations of the Hebrew people, and that when one was mentioned it was customary to mention the others, as being of the same family, or descended from the same mother. There does not appear, from the psalm itself, any particular reason why the prayer is offered that God would manifest himself especially to these three tribes; and nothing regarding the occasion on which the psalm was composed can be argued from the fact that they are thus mentioned.

Hengstenberg indeed supposes that the common idea that the tribe of Benjamin adhered to Judah in the revolt of the ten tribes is erroneous, and that Benjamin was one of the ten tribes which revolted; and that Simeon was not included in the number because he had no separate territory, but only certain towns and places within the limits of the tribe of Judah. Prof. Alexander, embracing this opinion, supposes that the psalm refers to the calamities which came upon the ten tribes at the time of their captivity.

But this supposition seems to me to be improbable. The obvious and fair interpretation of the narrative on the subject is that the tribe of Benjamin adhered to that of Judah at the time of the revolt, for it is said (1 Kings 12:21) that when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam, the son of Solomon.

Besides, even on the supposition that Benjamin was one of the ten revolted tribes, the fact that these three tribes are particularly mentioned together would not prove that the psalm referred to the carrying away of the ten tribes into Assyria, for still the question would arise why these are particularly mentioned rather than any other of the ten.

It seems to me, therefore, that the fact that these are specified can be explained on the suppositions above suggested:

1. That the main reference in the psalm was to the coming out of Egypt—the bringing of the vine—that is, the people—from that land (Psalms 80:8);
2. That in alluding to that, it was natural to make mention of Joseph, who was so distinguished there, and who, after so many trials, was exalted to so great honor that his name might be given to the whole people;
3. That when Joseph had been spoken of, it was natural, in the progress of the psalm, to mention particularly the names of his sons, Ephraim and Manasseh; and
4. That having mentioned them, it was natural also to refer to one whose name was always associated with that of Joseph as his younger brother by the same mother, and to the tribe of that name which was always associated with Ephraim and Manasseh in the march.

I regard the psalm, therefore, as referring to the entire Hebrew people, and the names of these three tribes as representatives of the whole nation. The prayer is that God would manifest himself in the presence of his people.

Stir up thy strength - As if he were indifferent to their condition; as if he put forth no effort to save them. See the notes at (Psalms 35:23).

And come and save us - Margin, as in Hebrew, come for salvation to us. That is, Come and deliver us from our enemies and our dangers.

Turn us again - This phrase in our translation would seem to mean, “Turn us again from our sins,” or, “Bring us back to our duty, and to your love;” and this idea is commonly attached to the phrase probably by the readers of the Bible. But this, though in itself an appropriate prayer, is not the idea here. It is simply, Bring us back; cause us to return; restore us. The idea thus suggested would be either:

• restore us to our former state of prosperity; that is, cause these desolations to cease;
• bring us back, as from captivity, to our own land; restore us to our country and our homes, from which we have been driven out.

Thus understood, it would be properly the language of those who were in captivity or exile, praying that they might be restored again to their own land.

And cause your face to shine - Be favorable or propitious to us. Let the frown on your countenance disappear. See the notes at (Psalms 4:6).

And we shall be saved - Saved from our dangers; saved from our troubles. It is also true that when God causes his face to shine upon us, we shall be saved from our sins; saved from ruin. It is only by his smile and favor that we can be saved in any sense, or from any danger.

O Lord God of hosts—Yahweh, God of armies. This means either:

1. the God who rules among the hosts of heaven—the inhabitants of that holy world; or
2. God of the hosts of the sky—the worlds above—the stars, that seem marshalled as hosts or armies, and that are led forth each night with such order and grandeur; or
3. God of the hosts on earth—the armies that are mustered for war. This phrase is often applied to God. See the notes at Psalms 24:10 and at Isaiah 1:24.

How long will you be angry—Margin, as in Hebrew, will you smoke. The allusion is derived from the comparison of anger with fire. See the notes at Psalms 74:1.

Against the prayer of your people—That is, You do not answer their prayer; you seem to be angry against them even when they pray; or in the act of calling upon you. The earnest inquiry here is, how long this was to continue. It seemed as if it would never end. Compare the notes at Psalms 77:7-9.

You feed them with the bread of tears – literally, “You cause them to eat the bread of tears,” or of weeping. That is, their food was accompanied with tears; even when they ate, they wept. Their tears seemed to moisten their bread; they flowed so copiously. See the notes at (Psalms 42:3).

And give them tears to drink – So abundant were their tears that they might constitute their very drink.

In great measure – Or rather by measure; that is, abundantly. The word here rendered “great measure” – שׁלישׁ shâlı̂ysh – means properly a third, and is usually applied to a measure for grain – a third part of another measure – as the third part of an ephah. See the notes at (Isaiah 40:12).

Then the word is used for any measure, perhaps because this was the most common measure in use. The idea seems to be, not so much that God gave tears to them in great measure, but that he measured them out to them, as one measures drink to others; that is, the cup, or cask, or bottle in which their drink was served to them was as if filled with tears only.