Exegetical and Hermeneutical Commentary of Psalms 80:2
Before Ephraim and Benjamin and Manasseh stir up thy strength, and come [and] save us.
2. Ephraim, Benjamin, and Manasseh were united by the tie of common descent from Jacob’s beloved wife Rachel, who is regarded by Jeremiah (Jer 31:15) as the mother of the Northern Kingdom, and they are named as representatives of that Kingdom. According to Num 2:17 ff. these tribes encamped to the West of the Tabernacle, and marched immediately behind it (Num 2:24). Before Ephraim &c. therefore means, ‘placing Thyself at their head as a victorious leader, as Thou didst go before them of old in the journeyings of the wilderness.’ At first sight it may seem strange that Benjamin is reckoned among the Northern tribes, for partially at any rate it sided with Rehoboam (1Ki 12:21; 2Ch 11:3 ; 2Ch 11:23; 2Ch 15:8-9); but the one tribe remaining to David was Judah (1Ki 11:13; 1Ki 11:32; 1Ki 11:36), and Benjamin must be reckoned to the Northern Kingdom to make up Ten tribes, for Simeon had become merged in Judah and is not counted. The principal Benjamite towns of Bethel, Gilgal, and Jericho belonged to the Northern Kingdom.
stir up thy strength ] Put in action thy might (Psa 20:6) which seems to be dormant. come and save us ] R.V., come to save us: lit. come for salvation or deliverance for us.
Fuente: The Cambridge Bible for Schools and Colleges
Before Ephraim, and Benjamin, and Manasseh – Ephraim and Manasseh were the two sons of Joseph, and their names were given to two of the tribes of Israel. See the notes at Psa 78:67. They seem to have been particularly mentioned here, because Joseph, their father, had been referred to in the previous verse; and it was natural, in speaking of the people, to mention his sons. Benjamin is mentioned because, in the encampment and march through the wilderness, these three tribes always went together, as the descendants of the same mother. Gen 46:19-20; Num 2:18-24; Num 10:22-24. It is probable that they were always especially united in the great operations of the Hebrew people, and that when one was mentioned it was customary to mention the others, as being of the same family, or descended from the same mother. There does not appear, from the psalm itself, any particular reason why the prayer is offered that God would manifest himself especially to these three tribes; and nothing in regard to the occasion on which the psalm was composed, can be argued from the fact that they are thus mentioned.
Hengstenberg indeed supposes that the common idea that the tribe of Benjamin adhered to Judah in the revolt of the ten tribes is erroneous, and that Benjamin was one of the ten tribes which revolted; and that Simeon was not included in the number because he had no separate territory, but only certain towns and places within the limits of the tribe of Judah. Prof. Alexander, embracing this opinion, supposes that the psalm refers to the calamities which came upon the ten tribes at the time of their captivity. But this supposition seems to me to be improbable. The obvious and fair interpretation of the narrative on the subject is, that the tribe of Benjamin adhered to that of Judah at the time of the revolt, for it is said 1Ki 12:21 that when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to right against the house of Israel, to bring the kingdom again to Rehoboam, the son of Solomon. Besides, even on the supposition that Benjamin was one of the ten revolted tribes, the fact that these three tribes are particularly mentioned together would not prove that the psalm referred to the carrying away of the ten tribes into Assyria, for still the question would arise why these are particularly mentioned rather than any other of the ten. It seems to me, therefore, that the fact that these are specified can be explained on the suppositions above suggested:
(a) That the main reference in the psalm was to the coming out of Egypt – the bringing the vine – that is, the people – from that land Psa 80:8;
(b) That in alluding to that, it was natural to make mention of Joseph, who was so distinguished there, and who, after so many trials, was exalted to so great honor that his name might be given to the whole people;
(c) That when Joseph had been spoken of, it was natural, in the progress of the psalm, to mention particularly the names of his sons, Ephraim and Manasseh; and
(d) that having mentioned them, it was natural also to refer to one whose name was always associated with that of Joseph as his younger brother by the same mother, and to the tribe of that name which was always associated with Ephraim and Manasseh in the march.
I regard the psalm, therefore, as referring to the entire Hebrew people, and the names of these three tribes as representatives of the whole nation. The prayer is, that God would manifest; himself in the presence of his people.
Stir up thy strength – As if he were indifferent to their condition; as if he put forth no effort to save them. See the notes at Psa 35:23.
And come and save us – Margin, as in Hebrew, come for salvation to us. That is, Come and deliver us from our enemies and our dangers.
Fuente: Albert Barnes’ Notes on the Bible
Psa 80:2
Before Ephraim and Benjamin and Manasseh stir up Thy strength, and come and save us.
For understanding of this verse we must remember that, when the ark of the covenant rested, or marched, in the wilderness, these three tribes were in the rearward of the host of Israel, or on the west side thereof, as is set down (Num 2:18-19). When the host marched, and the ark set forward, Moses said to the Lord, Rise up, Lord, and let thine enemies be scattered; and let them that hate Thee flee before Thee; answerable to this, doth the sixty-eighth psalm begin, when the ark removed, and was carried up to Mount Zion; now, the people of God being in distress here, do call those days to remembrance, and do request the Lord, that as He had in the eyesight of those three tribes here mentioned, manifested Himself many a time to be the leader and defender of His people, so He would now also in this their lamentable condition stir up Himself for their relief and safety. Whence learn
1. The remembrance of the Lords humbling Himself to be familiar with His people, and how sweet and glorious communion His people have had with Him, may, and should, encourage believers in Him to seek and expect new experience of the like mercy in their need, as here the Israelites do pray for new proof of that favour, which their ancestors did find sometimes.
2. The posterity of those who have been in fellowship with God should pray for themselves, and be prayed for by the Church, that they may have room in the Lords host, and have God their leader, as their godly fathers had before them. (D. Dickson.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. Before Ephraim and Benjamin and Manasseh] It is supposed that these three tribes represent the whole, Benjamin being incorporated with Judah, Manasseh comprehending the country beyond Jordan, and Ephraim all the rest.-Dodd.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
i.e. Before all the tribes of Israel; for whom he mentions only these three tribes, either,
1. Because of their special relation to Joseph here named, Psa 80:1; Ephraim and Manasseh being his sons, and Benjamin his brother both by his father and mother. Or,
2. Because these were eminent tribes:
Ephraim, the head of the kingdom of the ten tribes;
Manasseh was planted and powerful on both sides of Jordan; and Benjamin, because the greatest part of Jerusalem and the temple was in its lot. Or,
3. With respect and allusion to the ancient situation of the tabernacle in the wilderness, where these tribes were placed on the west side of the tabernacle, Num 2:18, &c., in which the ark was, which consequently was before them. So the sense is, O thou who didst of old go forth before these tribes, &c., do so again at this time. Or,
4. Because these tribes had a greater share of the calamities here designed than others; which might be very true, though it be not expressed in the sacred history, in which we have only the substance of things, and such circumstances are commonly omitted.
Stir up thy strength; which seems now to be asleep, or idle and useless.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Before Ephraim, c.Thesetribes marched next the ark (Nu2:18-24). The name of Benjamin may be introduced merely inallusion to that fact, and not because that tribe was identified withIsrael in the schism (1Ki12:16-21 compare also Nu10:24).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Before Ephraim, Benjamin, and Manasseh, stir up thy strength,…. Which Christ did in the public ministry of the word, speaking as one having authority, and not as the Scribes and Pharisees; and in the performance of miracles, openly, and in the sight of all; and in his sufferings and death for the salvation of his people; in which he appeared to be the mighty God, travelling in the greatness of his strength, and mighty to save. These tribes design all Israel, before whom the above things were done; and the allusion is to these three tribes marching immediately after the Kohathites, who carried the ark on their shoulders in journeying, Nu 2:17 which is called the Lord’s strength, and the ark of his strength,
Ps 78:61. The Targum in the king’s Bible reads, to the children of Ephraim, c. reading instead of see the Masorah, and Pr 4:3,
and come and save us; come from heaven to earth, not by change of place, but by assumption of nature; this was promised and expected, and is here prayed for; Christ is now come in the flesh, which to deny is antichristian; and his end in coming was to save his people from their sins, from the curse and condemnation of the law, and wrath to come; and as he came on this errand, he is become the author of eternal salvation, in working out which he has shown his great strength.
Fuente: John Gill’s Exposition of the Entire Bible
(2) Before Ephraim . . .The tribes named from Josephs sons and his uterine brother naturally range together; they encamped side by side on the west of the Tabernacle, and when the ark moved forward they took their places immediately behind it to head the procession. The preposition before would alone show that this ancient arrangement, and no recent political event, determines the manner in which the poet introduces the tribes. It is used of a funeral procession (2Sa. 3:31; Job. 21:33).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Before Ephraim and Benjamin and Manasseh These tribes constituted the western division in the grand desert march. Num 2:18-24. “Ephraim and Manasseh,” here, represent the alienating jealousy of the “ten tribes,” as Benjamin does the internal division of the kingdom of Judah through the political adherents of the house of Saul. See introduction.
Stir up thy strength Compare “Take to thee thy great power,” Rev 11:17. This awaking to action stands opposed to indifference and delay. The language is anthropopathic in accommodation to our weakness, speaking of God according to what we know of men.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 80:2. Before Ephraim, &c. That is, before all the tribes; in the face of all the people assembled at Jerusalem. These three in some sense included the whole; Benjamin being incorporated with Judah; Manasseh comprehending the country beyond Jordan, and Ephraim all the rest. Mudge.
Fuente: Commentary on the Holy Bible by Thomas Coke
These tribes, Ephraim, Benjamin, and Manasseh, are probably put for all Israel. As if the church begged that Christ’s favor to his people should be as conspicuous, as the pillar of cloud had been in the camp before all Israel.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 80:2 Before Ephraim and Benjamin and Manasseh stir up thy strength, and come [and] save us.
Ver. 2. Before Ephraim and Benjamin and Manasseh ] These three tribes went next after the ark, when it removed, Num 2:18-24 ; Num 10:22-24
Stir up thy strength
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Before. A special various reading called Sevir (App-34) reads “For the sons of”.
Ephraim and Benjamin and Manasseh. Note the Figure of speech Polysyndeton App-6), calling our attention to these three. They were descended from Rachel, and marched together in the rear (Num 2:18-22). As Judah, Issachar, and Zebulun marched in the van, the Ark (the symbol of God’s presence) led them as a Shepherd (Psa 78:13-16, Psa 78:52-55. Joh 10:4, Joh 10:5).
Fuente: Companion Bible Notes, Appendices and Graphics
Before: These three tribes, in the wilderness, marched immediately after the ark and cherubim, by Divine appointment, to which this appears to be an allusion. Num 2:18-24, Num 10:22-24
stir up: Psa 35:23, Psa 44:23-26, Psa 78:38, Isa 42:13, Isa 42:14
come and save us: Heb. come for salvation to us, Isa 25:9, Isa 33:22
Reciprocal: Num 9:17 – when the cloud Psa 9:19 – Arise Psa 81:5 – in Joseph
Fuente: The Treasury of Scripture Knowledge
Psa 80:2. Before Ephraim, &c. That is, before all the tribes; in the face of all the people assembled at Jerusalem. These three, indeed, in some sense included the whole, Benjamin being incorporated with Judah, and the greatest part of Jerusalem, and the temple being in its lot, Manasseh comprehending the country beyond Jordan; and Ephraim, which was the head of the ten tribes, including all the rest. Some think, however, that these three are named in allusion to their ancient situation in the wilderness, where these tribes were placed on the west side of the tabernacle, in which the ark was, which, consequently, was before them: and they followed it immediately in their marches. So that, as before them the ark of Gods strength arose to scatter their enemies, with a reference thereto, the sense here is, O thou who didst of old go forth before those tribes, do so again at this time. Perhaps, also, these tribes had a greater share of the calamities here referred to than the others, though this be not mentioned in the sacred history: and therefore the psalmist prays that God would appear particularly on their behalf.