In Psalm 80 it is
remarkable how we are upon the ground of Israel here,
their past or future historical associations, not Christ
(though all depends on Him, of course) or the godly Jew
in the. midst of the apostate assembly. We may have
Jerusalem taken, confederacies, ancient deliverances of
Israel, in a word, national history or prophecy
concerning national circumstances; but all is external,
not trials within so that Christ should come personally
on the scene, save when He receives the congregation,
though the godly in Israel are distinguished. Jehovah
also is not referred to, save prospectively, —when
they enter into the new covenant, until the judgment of
the last confederacy, which makes Jehovah known as Most
High over all the earth. These psalms do not, I
apprehend, exclude the Jews—they are part of Israel;
and then in Judah, Jehovah will be revealed: only all
Israel, including Joseph, is historically brought
in—the nation. In this psalm God is addressed as the
Shepherd of Israel, who leads Joseph like a flock, and
dwells between the cherubim. This is, again, historic
Israel. It is not God calling from heaven, nor coming. He
is seen by faith only when He is there, having taken His
place in Israel.
The urgency of
faith: power laid upon the Son of Man
The psalm is a remarkable
one. It sees God in Israel—His throne of right
there, and looks to His shining forth, stirring up His
strength to help them; but still, as in Israel of old in
the desert, Ephraim, Benjamin, and Manasseh were
immediately next the ark behind the tabernacle, and the
sanctuary went immediately before them on the march of
the camp (Num. 10) This was Jehovah, God of hosts. Faith
looks for His presence in power with His people as it was
then. The touching inquiry is, How long—the urgency
of faith—wilt thou be angry against the prayer of
thy people? This is also viewed in faith. The vine
brought out of Egypt was laid waste; its hedge (as,
indeed, Isaiah had threatened them) was broken down.
Tears were the drink of Jehovah's people. They beseech
God to look down from heaven and visit the vine, the
vineyard, and the branch made strong for God
Himself—David's family, I suppose. Still it was
God's rebuke; but further, it looks that the divine hand
of power should be upon the man of that power—the
Son of man whom God had made strong for Himself. We can
understand from this, and not merely from Daniel 7 (which
merely gives a peculiar place to the Son of man), why the
Lord gives Himself habitually the title of Son of man. He
is the One, then, indeed rejected, but upon whom God's
right hand is to be in power. To this the Lord refers,
Luke 22: 69 (only reading "henceforth" for
"hereafter"). Come down in grace, His mission
there was closed; from that hour they would only know Him
in exalted judicial power. It gives large importance to
the name, and taking in Psalm 8 brings the deliverance of
the remnant of Israel into the wide scope of His power;
for as Son of man He takes manhood up in His own Person
according to the counsels of God, only is over all the
works of God's hand. He is Lord of all, but as such, and
in virtue of His own work for them, effectuates this
deliverance of the remnant of Israel. Thus the people of
Jehovah would be kept. Such is the cry of this
psalm—the coming in of power from Jehovah, the God
of Israel—power laid upon the Son of man. The cry is
occasioned by the great distress in Israel; still Jehovah
is looked for, and faith sets Him in Israel. When He thus
visited them, they would not go back from Him; when He
quickens them out of the dust, they will call on His name
(compare Psalm 2, Messiah).
The humiliation
and exaltation of the Son of Man
Verses 3, 7, 19 give the
theme of desire: still outward deliverance is looked for.
Verse 17 demands special attention in the point of view
already noticed, as shewing what was in the Lord's mind
when presenting the immense anomaly that this Son of man
should suffer. Psalm 8, of course, gives the key, in the
purposes of God, as to both humiliation and exaltation,
and man's place. It was this humiliation the Lord pressed
upon His disciples. Now they look for the display of
divine power in Him. The assembly, and its union with
Christ, and adoption individually known, are the only
things I am aware of not revealed in the Old Testament;
all as to Christ was. Perhaps we may add His present
position as priest. Neither of these is mentioned in the
titles given to Christ in the first chapter of John's
Gospel, nor His being the Christ.
Psalm 80 Bible Commentary
John Darby’s Synopsis
In Psalm 80 it is remarkable how we are upon the ground of Israel here, their past or future historical associations, not Christ (though all depends on Him, of course) or the godly Jew in the. midst of the apostate assembly. We may have Jerusalem taken, confederacies, ancient deliverances of Israel, in a word, national history or prophecy concerning national circumstances; but all is external, not trials within so that Christ should come personally on the scene, save when He receives the congregation, though the godly in Israel are distinguished. Jehovah also is not referred to, save prospectively, —when they enter into the new covenant, until the judgment of the last confederacy, which makes Jehovah known as Most High over all the earth. These psalms do not, I apprehend, exclude the Jews—they are part of Israel; and then in Judah, Jehovah will be revealed: only all Israel, including Joseph, is historically brought in—the nation. In this psalm God is addressed as the Shepherd of Israel, who leads Joseph like a flock, and dwells between the cherubim. This is, again, historic Israel. It is not God calling from heaven, nor coming. He is seen by faith only when He is there, having taken His place in Israel.
The urgency of faith: power laid upon the Son of Man
The psalm is a remarkable one. It sees God in Israel—His throne of right there, and looks to His shining forth, stirring up His strength to help them; but still, as in Israel of old in the desert, Ephraim, Benjamin, and Manasseh were immediately next the ark behind the tabernacle, and the sanctuary went immediately before them on the march of the camp (Num. 10) This was Jehovah, God of hosts. Faith looks for His presence in power with His people as it was then. The touching inquiry is, How long—the urgency of faith—wilt thou be angry against the prayer of thy people? This is also viewed in faith. The vine brought out of Egypt was laid waste; its hedge (as, indeed, Isaiah had threatened them) was broken down. Tears were the drink of Jehovah's people. They beseech God to look down from heaven and visit the vine, the vineyard, and the branch made strong for God Himself—David's family, I suppose. Still it was God's rebuke; but further, it looks that the divine hand of power should be upon the man of that power—the Son of man whom God had made strong for Himself. We can understand from this, and not merely from Daniel 7 (which merely gives a peculiar place to the Son of man), why the Lord gives Himself habitually the title of Son of man. He is the One, then, indeed rejected, but upon whom God's right hand is to be in power. To this the Lord refers, Luke 22: 69 (only reading "henceforth" for "hereafter"). Come down in grace, His mission there was closed; from that hour they would only know Him in exalted judicial power. It gives large importance to the name, and taking in Psalm 8 brings the deliverance of the remnant of Israel into the wide scope of His power; for as Son of man He takes manhood up in His own Person according to the counsels of God, only is over all the works of God's hand. He is Lord of all, but as such, and in virtue of His own work for them, effectuates this deliverance of the remnant of Israel. Thus the people of Jehovah would be kept. Such is the cry of this psalm—the coming in of power from Jehovah, the God of Israel—power laid upon the Son of man. The cry is occasioned by the great distress in Israel; still Jehovah is looked for, and faith sets Him in Israel. When He thus visited them, they would not go back from Him; when He quickens them out of the dust, they will call on His name (compare Psalm 2, Messiah).
The humiliation and exaltation of the Son of Man
Verses 3, 7, 19 give the theme of desire: still outward deliverance is looked for. Verse 17 demands special attention in the point of view already noticed, as shewing what was in the Lord's mind when presenting the immense anomaly that this Son of man should suffer. Psalm 8, of course, gives the key, in the purposes of God, as to both humiliation and exaltation, and man's place. It was this humiliation the Lord pressed upon His disciples. Now they look for the display of divine power in Him. The assembly, and its union with Christ, and adoption individually known, are the only things I am aware of not revealed in the Old Testament; all as to Christ was. Perhaps we may add His present position as priest. Neither of these is mentioned in the titles given to Christ in the first chapter of John's Gospel, nor His being the Christ.