Commentary on Psalms - Volume 3 - Bible Study Guides

Comm on Psalms (V3)John Calvinformerly he had mitigated coming calamities, by promising beforehand his grace; so now, bydictating to the people a form of prayer, he confirms and encourages them in the hope of obtaininghis grace, until they found, from actual experience, that they had not been deceived by vain promises.From this, we perceive in what respect this and the preceding psalm differ from each other. If anyone considers what I have now stated unsatisfactory, he is at liberty to adopt a different view. ButI flatter myself, that whoever carefully weighs all the circumstances, will readily acquiesce in myopinion. I will not insist upon the words Sosannim and Eduth, having already, in Psalm 45th, statedthe opinions of interpreters concerning them; nor is this a matter of so great importance as to renderit necessary to expend much labor upon it. Besides, those who are most learned in antiquities adducenothing but probable conjectures.Psalm 80:1-31. Hearken, O Shepherd of Israel! who leadest Joseph like a flock: thou who sittest betweenthe cherubim, shine forth. 2. In the sight of Ephraim, and Benjamin, and Manasseh, stir up 386 thystrength, and come to our deliverance. 3. Turn us again, O God! cause thy face to shine, and weshall be saved.1 Hearken, O Shepherd of Israel! The prophet, previous to his naming Manasseh and Ephraim,makes mention of Joseph; and why does he speak of Joseph rather than of Judah, but because itwas his design to treat separately of the kingdom of Israel, the government of which was in thefamily and posterity of Joseph? Nor, since God sent special prophets among them, after he hadstricken them with his rods, is there any inconsistency when, at the same time, the prayer is added,That God would gather together the remnant to himself. Moreover, that they might not deludethemselves by trusting in their spurious worship, the prophet, by applying to God the appellationof Him who sitteth between the Cherubim, calls them back to the pure doctrine of the law. Themercy-seat was a pledge of the presence of God, where he had promised to be near his people tohear their prayers. This divinely instituted form, it was unlawful for men to change at their ownpleasure. The Israelites, then, are admonished to return to their original state, if they would expectto find God gracious towards them. Besides, by the title which is here attributed to God, there isexpressed his wonderful love towards men in humbling, and, so to speak, lowering himself in orderto come down to them, and choose for himself a seat and habitation on the earth, that he mightdwell in the midst of them. Properly speaking, God cannot be said to sit; nor is it to be supposedthat it is possible for him, whom the heaven of heavens cannot contain, to be shut up in a certainplace, (1 Kings 8:27.) But, in accommodation to the infirmity of men, he is represented as placedbetween the two Cherubim, that the faithful might not imagine him to be far from them; and,consequently, be perplexed with doubt and apprehension in approaching him. At the same time,the remark which I have previously made must be borne in mind, that the Israelites are here furnishedwith a rule for enabling them to pray in a right manner, that they might be withdrawn from theworship of the god fabricated and set up by themselves at Dan and Bethel, and that, rejecting allsuperstitions, they might yield themselves to be guided by the true light of faith, and follow theWord of God.386 The original word for “stir up” is, , orera, from , ur, was excited “This word,” says Dimock, “seems to convey theidea of God’s having been asleep during the Babylonish captivity. See Isaiah 51:9.”178