Psalm 80:8
You have brought a vine out of Egypt: you have cast out the heathen, and planted it.
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(8) Thou hast brought.—The verb is to be taken as a historic present, “Thou bringest.” It is a verb used both of horticulture (Job 19:10) and, like the word “planted” in the next clause, of breaking up and removing a nomadic encampment, “pulling out the tent-pins, and driving them in.,,

The vine (or vineyard), as an emblem of Israel, is so natural and apt that we do not wonder to find it repeated again and again in the Old Testament, and adopted in the New. Probably Isaiah 5:1-7 was the parent image, unless the Patriarchal benediction on Joseph (Genesis 49:22) suggested that song.

Psalm 80:8-9. Thou hast brought a vine out of Egypt — Israel, or the church of God, is often compared to a vine: see Isaiah 5:2; Jeremiah 2:21; Ezekiel 17:6; Matthew 21:33. He alludes to the custom of transplanting trees for their more advantageous growth. Thou hast cast out the heathen — The nations of Canaan, to make room for it; seven nations to make room for that one; and planted it — In their place. Thou preparedst room before it — Hebrew, פנית לפניה, pinnita lepaneiah, thou didst prepare, or, prepare the way, before it; that is, thou didst purge or cleanse the soil, removing the stones, or roots, or plants, which might have hindered its growth or fruitfulness. Thou didst root out those idolatrous and wicked nations which would either have corrupted or destroyed thy church. And didst cause it to take deep root — By so firm a settlement in that land, and such a happy establishment of their government, both in church and state, that though their neighbours about them often attempted it, yet they could not prevail to pluck it up. And it filled the land — It flourished and spread itself over all the country. The whole land of Canaan was fully peopled by them. At first indeed they were not so numerous as perfectly to replenish it, Exodus 23:29. But in Solomon’s time Judah and Israel were as many as the sand of the sea; the land was filled with them, and yet was so fruitful that it was not overstocked.80:8-16 The church is represented as a vine and a vineyard. The root of this vine is Christ, the branches are believers. The church is like a vine, needing support, but spreading and fruitful. If a vine do not bring forth fruit, no tree is so worthless. And are not we planted as in a well-cultivated garden, with every means of being fruitful in works of righteousness? But the useless leaves of profession, and the empty boughs of notions and forms, abound far more than real piety. It was wasted and ruined. There was a good reason for this change in God's way toward them. And it is well or ill with us, according as we are under God's smiles or frowns. When we consider the state of the purest part of the visible church, we cannot wonder that it is visited with sharp corrections. They request that God would help the vine. Lord, it is formed by thyself, and for thyself, therefore it may, with humble confidence, be committed to thyself.Thou hast brought a vine out of Egypt - Referring to his people, under the image (which often occurs in the Scriptures) of a vine or vineyard. See the notes at Isaiah 5:1-7. Compare Jeremiah 2:21; Ezekiel 15:6; Matthew 20:1; Matthew 21:28, Matthew 21:33; Luke 13:6.

Thou hast cast out the heathen - The nations; to wit, the nations that occupied the land of Canaan before the children of Israel dwelt there. See Psalm 2:1, note; Psalm 2:8, note; Psalm 77:15, note.

And planted it - Thou hast established thy people there as one plants a vine in a field. See Psalm 44:2.

8-11. brought—or, "plucked up," as by roots, to be replanted.

a vine—(Ps 78:47). The figure (Isa 16:8) represents the flourishing state of Israel, as predicted (Ge 28:14), and verified (1Ki 4:20-25).

8 Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it.

9 Thou preparedst room before it, and didst cause it to take deep root, and it filled the land.

10 The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars.

11 She sent out her boughs unto the sea, and her branches unto the river.

12 Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her?

13 The boar out of the wood doth waste it, and the wild beast of the field doth devour it.

14 Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine;

15 And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself.

16 It is burned with fire, it is cut down: they perish at the rebuke of thy countenance.

17 Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.

18 So will not we go back from thee: quicken us, and we will call upon thy name.

19 Turn us again, O Lord God of hosts, cause thy face to shine; and we shall be saved.

Psalm 80:8

"Thou hast brought a vine out of Egypt." There it was in unfriendly soil: the waters of the Nile watered it not, but were as death to its shoots, while the inhabitants of the land despised it and trampled it down. Glorious was the right hand of the Lord when with power and great wonders he removed his pleasant plant in the teeth of those who sought its destruction. "Thou hast cast out the heathen, and planted it." Seven nations were digged out to make space for the vine of the Lord; the old trees, which long had engrossed the soil were torn up root and branch; oaks of Bashan, and palm trees of Jericho were displaced for the chosen vine. It was securely placed in its appointed position with divine prudence and wisdom. Small in appearance, very dependent, exceeding weak, and apt to trail on the ground, yet the vine of Israel was chosen of the Lord, because he knew that by incessant care, and abounding skill, he could make of it a goodly fruitbearing plant.


A vine; to which the Israel or church of God is oft compared; as Isaiah 5:2 Jeremiah 2:21 Ezekiel 17:6 Matthew 21:32.

Out of Egypt; he alludes to the custom of transplanting trees for their more advantageous growth.

The heathen; the nations of Canaan. Thou hast brought a vine out of Egypt,.... The house of Israel, who are like unto a vine, as the Targum paraphrases it; and to a vine or vineyard are they often compared; see Isaiah 5:1, Jeremiah 2:21. These were in Egypt awhile, where they were grievously oppressed and trampled upon; and yet the more they were afflicted, the more they grew and multiplied; and from hence the Lord brought them in due time, with a mighty hand and outstretched arm;

he caused them to go out; the word (o) used fitly expresses their journeyings from thence, and through the wilderness; they were a type of the church of Christ, and special people of God, who also are frequently compared to vines and vineyards; see Sol 2:13 the vine tree is fruitful, and bears fruit in clusters but its wood is very useless and unprofitable, Ezekiel 15:2 and it is a tree very weak, and cannot rise and support itself, it must be propped up; so believers in Christ, though fruitful through the grace of God, yet are unprofitable to him, and very weak in themselves, and are upheld by the right hand of his righteousness, on whom they lean and stay themselves; and these, in their natural state, are in worse than Egyptian bondage, darkness, and idolatry, out of which they are brought, in the effectual calling, into Gospel liberty, marvellous light, and the true worship and service of God; and out of the antichristian Egypt will all the Lord's people be brought one day; see Revelation 11:8.

thou hast cast out the Heathen; the Targum adds, out of the land of Israel, that is, Canaan; it designs the expulsion of the seven nations from thence, to make way for the Israelites, Deuteronomy 7:1 and was an emblem of the ejection of Satan out of the Gentile world, and out of the souls of men, through the ministry of the word; and of sin, and the lusts of it, when the King of glory enters in, so as that they shall not any more have dominion; though as the Canaanites were left in the land to be pricks and thorns in the eyes and sides of the Israelites, so indwelling sin remains in God's people to the distress of their souls, and the trial of their graces. The Papists are sometimes called the Heathens and Gentiles; and there will be a time when they shall be cast out, and be no more in the land, Psalm 10:16,

and planted it; the vine, the Israelites, in the land of Canaan; see Exodus 15:17. So saints are planted not only in Christ, the true vine, of which they are branches; but in a Gospel church state, where they flourish and become fruitful and pleasant plants, plants of renown; and being of the Lord's planting, he is glorified by them, and they shall never be rooted up, nor wither, but prosper and thrive; see Psalm 1:3.

(o) "fecisti proficisci", Paginus, Montanus, Vatablus.

Thou hast brought a {g} vine out of Egypt: thou hast cast out the heathen, and planted it.

(g) Seeing that from your mercy you have made us a most dear possession to you, and we through our sins are made open for wild beasts to devour us, declare again my love and finish the work that you have begun.

8. Thou broughtest a vine out of Egypt (R.V.): the verb is one which can be applied to the transplantation of a vine, or the migration of a people, as in Psalm 78:52. Thou didst drive out the nations, and plantedst it. See Exodus 23:28 ff; Exodus 15:17; Psalm 44:2; Psalm 78:55.

8–13. Under the figure of a vine, once carefully tended and spreading far and wide in luxuriant growth, but now exposed to the ravages of wild beasts, the Psalmist contrasts God’s former care for His people with their present plight. The figure of the vine may have been suggested by Genesis 49:22. See Hosea 10:1; Isaiah 5:1-7; Isaiah 27:2-6; Jeremiah 2:21; Jeremiah 12:10 ff. “The vine was the emblem of the nation on the coins of the Maccabees, and in the colossal cluster of golden grapes which overhung the porch of the second Temple; and the grapes of Judah still mark the tombstones of the Hebrew race in the oldest of their European cemeteries, at Prague.” Sinai and Palestine, p. 164.Verses 8-19. - The poet, to excite God's compassion, proceeds to depict Israel as it was and as it is. He adopts the figure of a vine, perhaps suggested to him by the description of Joseph in the dying speech of Jacob (Genesis 49:22), and carries out his metaphor, in nine consecutive verses, with great beauty and consistency. Isaiah's description of Israel as a vineyard (Isaiah 5:1-7) is somewhat similar. Verse 8. - Thou hast brought a vine out of Egypt. The history of Israel as a nation begins with the Exodus. The nation was transplanted from Egypt into a soil better fitted for it by the loving hand of God, in order that it might have ample room to grow up and develop itself freely. God "brought it out of Egypt," not merely in the exercise of his ordinary providence over humanity, but by an active exertion of his Almighty power, and a long series of miraculous manifestations, without which the transfer could not have been effected. He then cast out the heathen, and planted it - drove out, that is, before Israel the seven nations of the Hivites, Hittites, Gergashites, Amorites, Canaanites, Perizzites, and Jebusites, and, having driven them out, "planted" in his own people (see Psalm 44:2). The first strophe contains nothing but petition. First of all the nation is called Israel as springing from Jacob; then, as in Psalm 81:6, Joseph, which, where it is distinct from Jacob or Judah, is the name of the kingdom of the ten tribes (vid., Caspari on Obadiah 1:18), or at least of the northern tribes (Psalm 77:16; Psalm 78:67.). Psalm 80:3 shows that it is also these that are pre-eminently intended here. The fact that in the blessing of Joseph, Jacob calls God a Shepherd (רעה), Genesis 48:15; Genesis 49:24, perhaps has somewhat to do with the choice of the first two names. In the third, the sitting enthroned in the sanctuary here below and in the heaven above blend together; for the Old Testament is conscious of a mutual relationship between the earthly and the heavenly temple (היכל) until the one merges entirely in the other. The cher׫bim, which God enthrones, i.e., upon which He sits enthroned, are the bearers of the chariot (מרכבה) of the Ruler of the world (vid., Psalm 18:11). With הופיעה (from יפע, Arab. yf‛, eminere, emicare, as in the Asaph Psalm 50:2) the poet prays that He would appear in His splendour of light, i.e., in His fiery bright, judging, and rescuing doxa, whether as directly visible, or even as only recognisable by its operation. Both the comparison, "after the manner of a flock" and the verb נהג are Asaphic, Psalm 78:52, cf. Psalm 26:1-12. Just so also the names given to the nation. The designation of Israel after the tribes of Ephraim and Manasseh attaches itself to the name Joseph; and the two take the brother after the flesh into their midst, of whom the beloved Rachel was the mother as well as of Joseph, the father of Ephraim and Manasseh. In Numbers 2 also, these three are not separated, but have their camp on the west side of the Tabernacle. May God again put into activity - which is the meaning of עורר (excitare) in distinction from חעיר (expergefacere) - His גבורה, the need for the energetic intervention of which now makes itself felt, before these three tribes, i.e., by becoming their victorious leader. לכה is a summoning imperative.

(Note: Not a pronoun: to Thee it belongs to be for salvation for us, as the Talmud, Midrash, and Masora (vid., Norzi) take it; wherefore in J. Succa 54c it is straightway written לך. Such a לכה equals לך is called in the language of the Masora, and even in the Midrash (Exod. Rabba, fol. 121), לכה ודאית (vid., Buxtorf, Tiberias, p. 245).)

Concerning ישׁעתה vid., on Psalm 3:3; the construction with Lamed says as little against the accusative adverbial rendering of the ah set forth there as does the Beth of בּחרשׁה (in the wood) in 1 Samuel 23:15, vid., Bttcher's Neue Aehrenlese, Nos. 221, 384, 449. It is not a bringing back out of the Exile that is prayed for by השׁתבנוּ, for, according to the whole impression conveyed by the Psalm, the people are still on the soil of their fatherland; but in their present feebleness they are no longer like themselves, they stand in need of divine intervention in order again to attain a condition that is in harmony with the promises, in order to become themselves again. May God then cause His long hidden countenance to brighten and shine upon them, then shall they be helped as they desire (ונוּשׁעה).

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