The last strophe (vv. 9-12) continues the strain begun in ver. 8, but with significant deepening into confession of the sins of the existing generation. The psalmist knows that the present disaster is no case of the fathers having eaten sour grapes and the children's teeth being set on edge, but that he and his contemporaries had repeated the fathers transgressions. The ground of his plea for cleansing and deliverance is the glory of God's name, which he emphatically puts at the end of both clauses of ver. 9. He repeats the same thought in another form in the question of ver. 10, "Why should the heathen say, Where is their God?" If Israel, sinful though it is, and therefore meriting chastisement, is destroyed, there will be a blot on God's name, and the "heathen" will take it as proof, not that Israel's God was just, but that He was too feeble or too far off to hear prayers or to send succours. It is bold faith which blends acknowledgment of sins with such a conviction of the inextricable intertwining of God's glory and the sinners' deliverance. Lowly confession is wonderfully wedded to confidence that seems almost too lofty. But the confidence is in its inmost core as lowly as the confession, for it disclaims all right to God's help, and clasps His name as its only but sufficient plea.
The final strophe dwells more on the sufferings of the survivors than the earlier parts of the psalm do, and in this respect contrasts with Psalm lxxiv., which is all but entirely silent as to these. Not only does the spilt blood of dead confessors cry for vengeance, since they died for their faith, as "Thy servants," but the groans and sighs of the living who are captives, and "sons of death"—i.e., doomed to die, if unrescued by God—appeal to Him. The expressions "the groaning of the captive" and "the sons of death" occur in Psalm cii. 20, from which, if this is a composition of Maccabean date, they are here quoted. The strophe ends with recurring to the central thought of both this and the companion psalm—the reproach on God from His servants' calamities—and prays that the enemies' taunts may be paid back into their bosoms sevenfold—i.e., in fullest measure.
The epilogue in ver. 13 has the image of a flock, so frequent in the Asaph psalms, suggesting tender thoughts of the shepherd's care and of his obligations. Deliverance will evoke praise, and, instead of the sad succession of sin and suffering from generation to generation, the solidarity of the nation will be more happily expressed by ringing songs, transmitted from father to son, and gathering volume as they flow from age to age.
[PSALM LXXX.]
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.