Psalm 80:7-17

7 Gott Zebaoth, tröste uns, laß leuchten dein Antlitz; so genesen wir.

8 Du hast einen Weinstock aus Ägypten geholt und hast vertrieben die Heiden und denselben gepflanzt.

9 Du hast vor ihm die Bahn gemacht und hast ihn lassen einwurzeln, daß er das Land erfüllt hat.

10 Berge sind mit seinem Schatten bedeckt und mit seinen Reben die Zedern Gottes.

11 Du hast sein Gewächs ausgebreitet bis an das Meer und seine Zweige bis an den Strom.

12 Warum hast du denn seinen Zaun zerbrochen, daß ihn zerreißt, alles, was vorübergeht?

13 Es haben ihn zerwühlt die wilden Säue, und die wilden Tiere haben ihn verderbt.

14 Gott Zebaoth, wende dich doch, schaue vom Himmel und sieh an und suche heim diesen Weinstock

15 und halt ihn im Bau, den deine Rechte gepflanzt hat und den du dir fest erwählt hast.

16 Siehe drein und schilt, daß des Brennens und Reißens ein Ende werde. {~}

17 Deine Hand schütze das Volk deiner Rechten und die Leute, die du dir fest erwählt hast;

Psalm 80:7-17 Meaning and Commentary

To the chief Musician upon Shoshannimeduth, A Psalm of Asaph. Of the word "shoshannim," See Gill on "Ps 45:1," and of "shushaneduth," See Gill on "Ps 60:1" which seems to be the same with this here, and is thought by some to be the name of a musical instrument now unknown, as Kimchi and Ben Melech; though these two words are not to be read together as one, for there is a dividing accent on "shoshannim," and which may be rendered "concerning the lilies" {a}; and so may denote the subject matter of the psalm, or respect the people of God, comparable to lilies for their beauty, purity, and holiness in Christ, Song of Solomon 6:2, and to lilies among thorns, Song of Solomon 2:2, being in great afflictions and persecutions, as appears from Psalm 80:5, the word "eduth" is to be read not along with "shoshannim," but with what follows, thus, "Eduth unto Asaph a psalm"; some render the word "eduth" an ornament or glory, as R. Marinus in Aben Ezra; and take the sense to be, that the psalm was a glorious one, and desirable to Asaph; but it rather signifies a testimony, and is by the Targum interpreted of the testimony of the law; but it is rather to be understood of the testimony of the Gospel, which is the testimony of Christ, and bears witness of him; and there is a testimony of him in this psalm, Psalm 80:17, and there seem to be in it many breathings after his coming and appearance in the flesh. Some take this psalm to be of the same argument with the foregoing, and think it refers to the destruction of the Jews, the two tribes, by the Chaldeans; so Theodoret; but there is no mention made of the temple, nor of Jerusalem, as in the preceding psalm; and besides, why should Manasseh and Ephraim be mentioned? wherefore others are of opinion that it has regard to the captivity of the ten tribes by Salmaneser; but then it may be asked, why is Benjamin taken notice of, which had no concern in the affliction? this has led others to conclude that it respects some time of affliction before either of these captivities, or between them both; and it may be applied to any affliction of the people of God in any age or period of time; and no doubt was written by Asaph, or by David, and put into his hands before the distress was, under a spirit of prophecy. Kimchi interprets it of the present captivity of the Jews, and Jarchi of their three captivities.

{a} Mynvv la "super liliis," Tigurine version, Cocceius; "pro liliis," Musculus.