1 Shepherd of Israel, give ear,
Thou who leddest Joseph like a flock,
Thou that sittest [throned upon] the cherubim, shine forth.
2 Before Ephraim and Benjamin and Manasseh stir up Thy strength,
And come for salvation for us.
3 O God, restore us,
And cause Thy face to shine, and we shall be saved.
4 Jehovah, God [of] Hosts,
How long wilt Thou be angry against the prayer of Thy people?
5 Thou hast made them eat tears [as] bread,
And hast given them to drink [of] tears in large measure.
6 Thou makest us a strife to our neighbours,
And our enemies mock to their hearts' content.
7 God [of] Hosts, restore us,
And cause Thy face to shine, and we shall be saved.
8 A vine out of Egypt didst Thou transplant,
Thou didst drive out the nations and plant it.
9 Thou didst clear a place before it,
And it threw out its roots and filled the land.
10 The mountains were covered with its shadow,
And its branches [were like] the cedars of God.
11 It spread its boughs [even] unto the sea,
And to the River its shoots.
12 Why hast Thou broken down its fences,
So that all who pass on the way pluck from it?
13 The boar of the wood roots it up
And the beasts of the field feed on it.
14 God [of] Hosts, turn, we beseech Thee,
Look from heaven and see,
And visit this vine.
15 And protect what Thy right hand has planted,
And the son whom Thou madest strong for Thyself.
16 Burned with fire is it--cut down;
At the rebuke of Thy countenance they perish.
17 Let Thy hand be upon the man of Thy right hand,
Upon the son of man [whom] Thou madest strong for Thyself.
18 And we will not go back from Thee;
Revive us, and we will invoke Thy name.
19 Jehovah, God [of] Hosts, restore us,
And cause Thy face to shine, and we shall be saved.
This psalm is a monument of some time of great national calamity; but
its allusions do not enable us to reach certainty as to what that
calamity was. Two striking features of it have been used as clues
to its occasion--namely, the designation of the nation as "Joseph,"
and the mention of the three tribes in ver. 2. Calvin, Delitzsch,
Hengstenberg, and others are led thereby to regard it as a prayer
by an inhabitant of Judah for the captive children of the northern
kingdom; while others, as Cheyne, consider that only the Persian
period explains the usage in question. The name of "Joseph" is applied
to the whole nation in other Asaph psalms (lxxvii. 15; lxxxi. 5). It
is tempting to suppose, with Hupfeld, that this nomenclature indicates
that the ancient antagonism of the kingdoms has passed away with the
captivity of the Ten Tribes, and that the psalmist, a singer in Judah,
looks wistfully to the ideal unity, yearns to see breaches healed,
and the old associations of happier days, when "Ephraim and Benjamin
and Manasseh" encamped side by side in the desert, and marched one
after the other, renewed in a restored Israel. If this explanation of
the mention of the tribes is adopted, the psalm falls in some period
after the destruction of the northern kingdom, but prior to that of
Judah. The prayer in the refrain "turn us" might, indeed, mean "bring
us back from exile," but may as accurately be regarded as asking for
restored prosperity--an explanation which accords better with the rest
of the psalm. We take the whole, then, as a prayer for the nation,
conceived of in its original, long-broken unity. It looks back to the
Divine purpose as expressed in ancient deeds of deliverance, and prays
that it may be fulfilled, notwithstanding apparent thwarting. Closer
definition of date is unattainable.
The triple refrain in vv. 3, 7, 19, divides the psalm into three
unequal parts. The last of these is disproportionately long, and may
be further broken up into three parts, of which the first (vv. 8-11)
describes the luxuriant growth of Israel under the parable of a vine,
the second (vv. 12-14) brings to view the bitter contrast of present
ruin, and, with an imperfect echo of the refrain, melts into the
petitioning tone of the third (vv. 15-19), which is all prayer.
In the first strophe "Shepherd of Israel" reminds us of Jacob's
blessing of Ephraim and Manasseh, in which he invoked "the God who
shepherded me all my life long" to "bless the lads," and of the title
in Gen. xlix. 24, "the shepherd, the stone of Israel." The comparison
of the nation to a flock is characteristic of the Asaph psalms, and
here refers to the guidance of the people at the Exodus. Delitzsch
regards the notions of the earthly and heavenly sanctuary as being
blended in the designation of God as sitting throned on the cherubim,
but it is better to take the reference as being to His dwelling in the
Temple. The word rendered "shine forth" occurs in Psalm l. 2, where
it expresses His coming from "Zion," and so it does here. The same
metaphor underlies the subsequent petition in ver. 3. In both God is
thought of as light, and the manifestation of His delivering help is
likened to the blazing out of the sun from behind a cloud.
In reference to the mention of the tribes in ver. 2, we need only
add to what has been already said, that the petitions of ver. 1,
which look back to the wilderness marches, when the Ark led the van,
naturally suggested the mention of the three tribes who were together
reckoned as "the camp of Ephraim," and who, in the removal of the
encampment, "set forth third"--that is, immediately in the rear of the
tabernacle. The order of march explains not only the collocation here,
but the use of the word "Before." Joseph and Benjamin were children of
the same mother, and the schism which parted their descendants is, to
the psalmist's faith, as transient as unnatural. Once again shall the
old unity be seen, when the brothers' sons shall again dwell and fight
side by side, and God shall again go forth before them for victory.
The prayer of the refrain, "turn us," is not to be taken as for
restoration from exile, which is negatived by the whole tone of the
psalm, nor as for spiritual quickening, but simply asks for the return
of the glories of ancient days. The petition that God would let
His face shine upon the nation alludes to the priestly benediction
(Numb. vi. 25), thus again carrying us back to the wilderness. Such
a flashing forth is all that is needed to change blackest night into
day. To be "saved" means here to be rescued from the assaults of
hostile nations. The poet was sure that Israel's sole defence was God,
and that one gleam of His face would shrivel up the strongest foes,
like unclean, slimy creatures which writhe and die in sunshine. The
same conviction is valid in a higher sphere. Whatever elevation of
meaning is given to "saved," the condition of it is always this--the
manifestation of God's face. That brings light into all dark hearts.
To behold that light, and to walk in it, and to be transformed by
beholding, as they are who lovingly and steadfastly gaze, is salvation.
A piteous tale of suffering is wailed forth in the second strophe.
The peculiar accumulation of the Divine names in vv. 4, 19, is found
also in Psalms lix. 5 and lxxxiv. 8. It is grammatically anomalous,
as the word for God (Elohim) does not undergo the modification
which would show that the next word is to be connected with it by
"of." Hence, some have regarded "Ts'bhaoth" (hosts) as being almost
equivalent to a proper name of God, which it afterwards undoubtedly
became; while others have explained the construction by supposing the
phrase to be elliptical, requiring after "God" the supplement "God
of." This accumulation of Divine names is by some taken as a sign of
late date. Is it not a mark of the psalmist's intensity rather than
of his period? In accordance with the Elohistic character of the
Asaph psalms, the common expression "Jehovah of Hosts" is expanded;
but the hypothesis that the expansion was the work of a redactor is
unnecessary. It may quite as well have been that of the author.
The urgent question "How long?" is not petulant impatience, but
hope deferred, and, though sick at heart, still cleaving to God and
remonstrating for long-protracted calamities. The bold imagery of ver.
4 _b_ cannot well be reproduced in translation. The rendering "wilt
Thou be angry?" is but a feeble reproduction of the vigorous original,
which runs "wilt Thou smoke?" Other psalms (_e.g._, lxxiv. 1) speak
of God's anger as smoking, but here the figure is applied to God
Himself. What a contrast it presents to the petition in the refrain!
That "light" of Israel has become "as a flaming fire." A terrible
possibility of darkening and consuming wrath lies in the Divine
nature, and the very emblem of light suggests it. It is questionable
whether the following words should be rendered "against the prayer
of Thy people," or "while Thy people are praying" (Delitzsch). The
former meaning is in accordance with the Hebrew, with other Scripture
passages, and with the tone of the psalm, and is to be preferred,
as more forcibly putting the anomaly of an unanswering God. Ver. 5
presents the national sorrows under familiar figures. The people's
food and drink were tears. The words of _a_ may either be rendered
"bread of tears"--_i.e._, eaten with, or rather consisting of, tears;
or, as above, "tears [as] bread." The word rendered "in large measure"
means "the third part"--"of some larger measure." It is found only in
Isa. xl. 12. "The third part of an ephah is a puny measure for the
dust of the earth, [but] it is a large measure for tears" (Delitzsch,
_in loc._). Ver. 6 adds one more touch to the picture--gleeful
neighbours cynically rejoicing to their hearts' content (lit., for
themselves) over Israel's calamities. Thus, in three verses, the
psalmist points to an angry God, a weeping nation, and mocking foes, a
trilogy of woe. On all he bases an urgent repetition of the refrain,
which is made more imploring by the expanded name under which God is
invoked to help. Instead of the simple "God," as in ver. 3, he now
says "God of Hosts." As sense of need increases, a true suppliant goes
deeper into God's revealed character.
From ver. 8 onwards the parable of the vine as representing Israel
fills the singer's mind. As has been already noticed, this part of
the psalm may be regarded as one long strophe, the parts of which
follow in orderly sequence, and are held closely together, as shown
by the recurrence of the refrain at the close only. Three stages are
discernible in it--a picture of what has been, the contrast of what is
now, and a prayer for speedy help. The emblem of the vine, which has
received so great development in the prophets, and has been hallowed
for ever by our Lord's use of it, seems to have been suggested to the
psalmist by the history of Joseph, to which he has already alluded.
For, in Jacob's blessing (Gen. xlix. 22 _seqq._), Joseph is likened
to a fruitful bough. Other Old Testament writers have drawn out the
manifold felicities of the emblem as applied to Israel. But these need
not concern us here, where the point is rather God's husbandry and the
vine's growth, both of which are in startling contrast with a doleful
present. The figure is carried out with much beauty in detail. The
Exodus was the vine's transplanting; the destruction of the Canaanites
was the grubbing up of weeds to clear the ground for it; the numerical
increase of the people was its making roots and spreading far. In ver.
10 _b_ the rendering may be either that adopted above, or "And the
cedars of God [were covered with] its branches." The latter preserves
the parallelism of clauses and the unity of representation in vv. 10,
11, which will then deal throughout with the spreading growth of the
vine. But the cedars would not have been called "of God,"--which implies
their great size,--unless their dimensions had been in point, which
would not be the case if they were only thought of as espaliers for the
vine. And the image of its running over the great trees of Lebanon is
unnatural. The rendering as above is to be preferred, even though it
somewhat mars the unity of the picture. The extent of ground covered by
the vine is described, in ver. 11, as stretching from the Mediterranean
to the Euphrates (Deut. xi. 24; 1 Kings iv. 24). Such had been the
glories of the past; and they had all been the work of God's hand.
In ver. 12 the miserable contrast of present desolation is spread
before God, with the bold and yet submissive question "Why?" The
vineyard wall is thrown down, and the vine lies exposed to every
vagrant passenger, and to every destructive creature. Swine from the
woods burrow at its roots, and "whatever moves on the plain" (Psalm
l. 11, the only other place where the expression occurs) feeds on it.
The parallelism forbids the supposition that any particular enemy is
meant by the wild boar. Hupfeld would transpose ver. 16 so as to stand
after ver. 13, which he thinks improves the connection, and brings the
last part of the psalm into symmetrical form, in three equal parts,
containing four verses each. Cheyne would put vv. 14, 15, before vv.
12, 13, and thereby secures more coherence and sequence. But accuracy
in these matters is not to be looked for in such highly emotional
poetry, and perhaps a sympathetic ear may catch in the broken words a
truer ring than in the more orderly arrangement of them by critics.
Ver. 14 sounds like an imperfect echo of the refrain significantly
modified, so as to beseech that God would "turn" Himself, even as He
had been implored to "turn" his people. The purpose of His turning is
that He may "look and see" the condition of the desolated vineyard,
and thence be moved to interfere for its restoration. The verse may be
regarded as closing one of the imperfectly developed strophes of this
last part; but it belongs in substance to the following petitions,
though in form it is more closely connected with the preceding verses.
The picture of Israel's misery passes insensibly into prayer, and the
burden of that prayer is, first, that God would behold the sad facts,
as the preliminary to His acting in view of them.
The last part (vv. 15-19) is prayer for God's help, into which forces
itself one verse (16), recurring to the miseries of the nation. It
bursts in like an outcrop of lava, revealing underground disturbance
and fires. Surely that interruption is more pathetic and natural than
is the result obtained by the suggested transpositions. The meaning
of the word in ver. 15 rendered above "protect" is doubtful, and many
commentators would translate it as a noun, and regard it as meaning
"plant," or, as the A.V., "vineyard." The verse would then depend
on the preceding verb in ver. 14, "visit." But this construction is
opposed by the copula (_and_) preceding, and it is best to render
"protect," with a slight change in the vocalisation. There may be an
allusion to Jacob's blessing in ver. 15 _b_, for in it (Gen. xlix. 22)
Joseph is called a "fruitful bough"--lit., "son." If so, the figure of
the vine is retained in ver. 15 _b_ as well as in _a_.
The apparent interruption of the petitions by ver. 16 is accounted
for by the sharp pang that shot into the psalmist's heart, when he
recalled, in his immediately preceding words, the past Divine acts,
which seemed so contradicted now. But the bitterness, though it surges
up, is overcome, and his petitions return to their former strain in
ver. 17, which pathetically takes up, as it were, the broken thread,
by repeating "right hand" from ver. 15 _a_, and "whom Thou madest
strong for Thyself" from ver. 15 _b_. Israel, not an individual, is
the "man of Thy right hand," in which designation, coupled with "son,"
there may be an allusion to the name of Benjamin (ver. 2), the "son
of the right hand." Human weakness and Divine strength clothing it
are indicated in that designation for Israel "the son of man whom
Thou madest strong for Thyself." The inmost purpose of God's gifts
is that their recipients may be "the secretaries of His praise."
Israel's sacred calling, its own weakness, and the strength of the
God who endows it are all set forth, not now as lessons to it, but as
pleas with Him, whose gifts are without repentance, and whose purposes
cannot be foiled by man's unworthiness or opposition.
The psalm closes with a vow of grateful adhesion to God as the result
of His renewed mercy. They who have learned how bitter a thing it is to
turn away from God, and how blessed when He turns again to them, and
turns back their miseries and their sins, have good reason for not again
departing from Him. But if they are wise to remember their own weakness,
they will not only humbly vow future faithfulness, but earnestly implore
continual help; since only the constant communication of a Divine
quickening will open their lips to call upon God's name.
The refrain in its most expanded form closes the psalm. Growing
intensity of desire and of realisation of the pleas and pledges hived
in the name are expressed by its successive forms,--God; God of Hosts;
Jehovah, God of Hosts. The faith that grasps all that is contained in
that full-toned name already feels the light of God's face shining
upon it, and is sure that its prayer for salvation is not in vain.