Verse-by-Verse Bible Commentary
Psalms 80:7

Bridgeway Bible Commentary

Psalms 79-80 Cries from a conquered people

Like a previous psalm of Asaph, Psalms 79:0 is from the time of Jerusalem’s destruction and the taking of the people into captivity. (For an outline of events see introductory notes to Psalms 74:0.) The historical setting for Psalms 80:0 is not clear. Both psalms, 79 and 80, are cries to God for salvation after Israel has suffered defeat and desolation.

The scene around Jerusalem is one of horror. The temple has been destroyed, the city is in ruins, and the army is a mass of decaying corpses providing food for wild birds and animals. Shame is added to sorrow through the insults heaped on Israel by its neighbours (79:1-4).
True, the destruction of Jerusalem has been a judgment sent by God on the nation because of its sin, but, ask the people, is not that enough? Will not God now reverse his judgment and punish those who eat up his people (5-7)? They pray that God will forgive their sins and restore them to their land. In this way he will silence those nations who mock him as being powerless to save (8-10). God’s captive people cry out to him to rescue them and punish those who insult him (11-13).
Again the people cry to God for some decisive action that will save them from their present plight (80:1-3). They are weighed down with grief. God has apparently forgotten them and their enemies cruelly mock them (4-7).
When they think of the nation’s past glory they wonder why they must suffer such shame. Israel was like a vine transplanted from Egypt into Canaan, where it grew and spread. It covered the mountains, burst its boundaries, and reached to the Lebanon Ranges and the Euphrates River (8-11). Why then does God allow the wild beasts of the forest to plunder and destroy his vineyard? Why does he allow enemy nations to crush Israel (12-13)?
The people pray that God will rescue the suffering nation, that he will save the damaged vine and restore it to healthy growth (14-16). They pray that he will give back to Israel the strength it once had as his specially chosen nation (17-19).

Coffman's Commentaries on the Bible

THE PRAYER

"Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest above the cherubim, shine forth. Before Ephraim and Benjamin and Manasseh, stir up thy might, And come to save us. Turn us again, O God, And cause thy face to shine, and we shall be saved. Oh Jehovah, God of hosts, How long wilt thou be angry against the prayer of thy people? Thou hast fed them with the bread of tears, And given them tears to drink in large measure. Thou makest us a strife unto our neighbors; And our enemies laugh among themselves. Turn us again, O God of hosts; And cause thy face to shine, and we shall be saved."

Barnes stated that there are two prayers here (Psalms 80:1-3 and Psalms 80:4-7), but there are similarities. God is petitioned for salvation in both; He is requested to "Turn us again" in both (Psalms 80:3; Psalms 80:7); and the reference to the Aaronic blessings of Numbers 6:25, "Cause thy face to shine," is in both (Psalms 80:3; Psalms 80:7).

The problem in these verses is the mention of Ephraim and Manasseh and Benjamin with no specific reference to any other of the tribes of Israel. Some have made this the basis of supposing that the falling away of the northern Israel was the occasion of the psalm; but Benjamin did not belong to the ten tribes who rebelled against the house of David.

Barnes' explanation here of how these three names came to be mentioned is: (1) "Thou leadest Joseph like a flock" was a common reference to God as the leader of all Israel. (2) This came about because of the vital part Joseph had in preserving the life of the nation from the famine and for his favorable location of Israel in the Nile Delta. (3) "Ephraim and Manasseh seem to be mentioned here because Joseph their father had been referred to in the previous verse; and it was natural in speaking of the people to refer to his sons."Ibid. Benjamin was mentioned because he was the brother of Joseph, and all three of these constituted the whole Rachel branch of the Twelve Tribes.

It appears to us that there is also another good reason. The two half-tribes of Ephraim and Manasseh represented the northern Israel, and the tribe of Benjamin represented the southern Israel, where they remained faithful to the house of David. How beautifully all of this fits! God is the "Shepherd of Israel," who leads Joseph like a flock, not merely part of Joseph (standing for Israel) but all Israel, as represented by the three descendants of Jacob through Rachel.

"Thou hast fed them with the bread of tears" This is a reference to the times of extreme sorrow, disappointment, and suffering through which Israel was passing at the time this psalm was written.

THE METAPHOR OF THE VINE

This metaphor of Israel as a vine is frequently mentioned in the Old Testament.

"My well-beloved had a vineyard in a very fruitful hill; he digged it, gathered the stones out of it, and planted it with the choicest vine. He built a tower in the midst of it, hewed out a winepress; and he looked that it should bring forth grapes, and it brought forth wild grapes" (Isaiah 5:1-2). "I had planted thee a noble vine, a wholly right seed: how then art thou turned into the degenerate branches of a foreign vine unto me? (Jeremiah 2:21). An alternative reading here for `degenerate vine,' is `corrupt vine.'"Cross-Reference Bible, p. 1331.

It is this background teaching of Israel as God's vine that illuminates the declaration of Jesus Christ that, "I am the true vine" (John 15:1). This means that Christ is the True Israel of God, and that there is none other.

The historical Israel never developed as the vine God had intended; only in Jesus Christ did there appear the Noble Vine of God's intentions. It is in the full realization of these facts that we have the understanding that Jesus' holy Church, which is "in him," is therefore a part of his spiritual body, the New Israel which has replaced the Old Israel. God's Church in Christ is the True Israel of God. The New Testament eloquently bears witness of this epic truth. Paul referred to Christians in Galatians 6:16 as, "The Israel of God."

PROBLEMS OF THE CORRUPT VINE

In the times when this psalm was written, the degenerate vine had brought forth a sufficient crop of "wild grapes," to fully justify God's rooting them out of Canaan where God had planted them. The balance of this chapter describes what was happening to the doomed degenerate vine of Ancient Israel.

Barnes' Notes on the Whole Bible

Turn us again, O God of hosts ... - This verse is the same as Psalms 80:3, except that here the appeal is to the “God of hosts;” there, it is simply to “God.” This indicates greater earnestness; a deeper sense of the need of the interposition of God, indicated by the reference to his attribute as the leader of hosts or armies, and therefore able to save them.

Smith's Bible Commentary

Psalms 80:1-19

Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine foRuth ( Psalms 80:1 ).

God's dwelling between the cherubim. Actually, in the book of Revelation John describes the throne of God with the four cherubim round about the throne crying, "Holy, Holy, Holy, Lord God Almighty ceasing not to declare the greatness and holiness of God, night and day."

Before Ephraim and Benjamin and Manasseh stir up your strength, and come and save us. Turn again, O God, and cause thy face to shine; and we shall be saved. O LORD God of hosts, how long will you be angry against the prayer of thy people? You feed them with the bread of tears; you give them tears to drink in great measure. You make us a strife unto our neighbors and to our enemies: they laugh among themselves. Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved. Thou hast brought a vine out of Egypt: you have cast out the heathen, and planted it ( Psalms 80:2-8 ).

The vine out of Egypt, of course, is the nation Israel. "You've brought it out of Egypt, and You've prepared it in this land."

You've prepared room before it, you did cause it to take deep root, and it filled the land ( Psalms 80:9 ).

And so the people of God filled this land of Israel.

The hills were covered with the shadow of it, the boughs thereof were like goodly cedars. She sent out her boughs into the sea, her branches to the river. Why have you then broken down her hedges, so that they all which pass by the way do pluck her? The boar out of the woods doth waste it, the wild beast out of the fields doth devour it. Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine ( Psalms 80:10-14 );

And so the nation Israel typified as a vine. This is a symbolism that is used also in the prophet Isaiah. God speaks of His vineyard, how He planted it, and cultivated it, and put the winepress in it, but it never did bring forth the fruit that He desired.

And the vineyard which thy right hand hath planted, the branch that thou hast made strong for thy self. It's burned with fire, it's cut down: they perish at the rebuke of thy countenance. Let thy hand be upon the man of thy right hand, and upon the son of man whom thou madest strong for thyself. So will not we go back from thee: quicken us [or make us alive], and we shall call upon thy name. Turn us again, O LORD God of hosts, cause thy face to shine; and we shall be saved ( Psalms 80:15-19 ).

"O God, turn to us once more, cause Your face to shine." For God had forsaken the nation Israel, because they had forsaken God. And as Asa was told by the prophet, "The Lord is with you while you'll be with Him. And if you seek Him, He'll be found of you. But if you forsake Him, He will forsake you." So the nation Israel forsook God; God forsook them. But I can think of no greater tragedy in life than to be forsaken by God. And thank God it is an experience that none of us need to go through. On the cross Jesus cried, "My God, My God, why hast Thou forsaken Me?" There on the cross Jesus was forsaken of the Father in order that you never need be forsaken by God. And thus, "Turn, O God, remember Your people. Bring Thy salvation."

Shall we pray.

Father, we thank You for the opportunity of studying Your Word. May we learn from the lessons that are here, Father. Oh God, may we really apply the truths to our own situations, and may we walk, oh Lord, with Thee. In Jesus' name. Amen.

Shall we stand.

David said, "I will hide Thy Word in my heart that I might not sin against Thee." And may you do likewise. May you go forth and let the Word of God dwell in your hearts richly through faith. That you might be able to comprehend how much God does love you, how much God is concerned with your well being, how much God wants to help you and strengthen you. And thus, may you walk with Him this week in a renewed consciousness of His love and of His power and of His goodness. And may He strengthen you for every test and trial that you might face. And may you walk in the victory of Jesus Christ and in the power of the Holy Spirit, living a life that is acceptable and pleasing unto Him. In Jesus' name. "

Dr. Constable's Expository Notes

Psalms 80

Again Asaph called on God to deliver and restore Israel. The nation was downtrodden and needed Yahweh’s salvation. This community lament psalm is unusual because of the figure the psalmist used to describe Israel. He pictured the nation as a grape vine (Psalms 80:8-16). The fall of Samaria in 722 B.C. may be in view. [Note: Kidner, Psalms 73-150, p. 288.] Psalms 77, 81 also lament the destruction of Samaria, the former capital of the Northern Kingdom of Israel.

"Except for the books of Jeremiah and Lamentations, the psalms have more to say about tears than any other book in the Bible." [Note: Armerding, p. 116.]

Dr. Constable's Expository Notes

2. A lament due to divine discipline 80:4-7

The title "Lord of hosts" suggests God’s ability to deliver His people whenever He chooses to do so. The Lord’s silence in response to the people’s cries for deliverance implied that He was angry with them. As a shepherd, God had fed His people, but He had given them tears to eat and to drink rather than nourishing food. Their condition led their neighbor nations to mock them. This pericope also closes with the refrain (cf. Psalms 80:3; Psalms 80:19).

Gill's Exposition of the Whole Bible

Turn us again, O God of hosts,.... The same with Psalms 80:3, only instead of God there, here it is "the God of hosts"; the repetition of these words shows what was uppermost on the minds of God's people; what they were longing for, and most desirous of, namely, the light of God's countenance.

Henry's Complete Commentary on the Bible

To the chief musician upon Shoshannim, Eduth. A psalm of Asaph.

      1 Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.   2 Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.   3 Turn us again, O God, and cause thy face to shine; and we shall be saved.   4 O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?   5 Thou feedest them with the bread of tears; and givest them tears to drink in great measure.   6 Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.   7 Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.

      The psalmist here, in the name of the church, applies to God by prayer, with reference to the present afflicted state of Israel.

      I. He entreats God's favour for them (Psalms 80:1; Psalms 80:2); that is all in all to the sanctuary when it is desolate, and is to be sought in the first place. Observe, 1. How he eyes God in his address as the Shepherd of Israel, whom he had called the sheep of his pasture (Psalms 79:13), under whose guidance and care Israel was, as the sheep are under the care and conduct of the shepherd. Christ is the great and good Shepherd, to whom we may in faith commit the custody of his sheep that were given to him. He leads Joseph like a flock, to the best pastures, and out of the way of danger; if Joseph follow him not as obsequiously as the sheep do the shepherd, it is his own fault. He dwells between the cherubim, where he is ready to receive petitions and to give directions. The mercy-seat was between the cherubim; and it is very comfortable in prayer to look up to God as sitting on a throne of grace, and that it is so to us is owning to the great propitiation, for the mercy-seat was the propitiatory. 2. What he expects and desires from God, that he would give ear to the cry of their miseries and of their prayers, that he would shine forth both in his own glory and in favour and kindness to his people, that he would show himself and smile on them, that he would sir up his strength, that he would excite it and exert it. It had seemed to slumber: "Lord, awaken it." His cause met with great opposition and the enemies threatened to overpower it: "Lord, put forth thy strength so much the more, and come for salvation to us; be to thy people a powerful help and a present help; Lord, do this before Ephraim, Benjamin, and Manasseh," that is, "In the sight of all the tribes of Israel; let them see it to their satisfaction." Perhaps these three tribes are named because they were the tribes which formed that squadron of the camp of Israel that in their march through the wilderness followed next after the tabernacle; so that before them the ark of God's strength rose to scatter their enemies.

      II. He complains of God's displeasure against them. God was angry, and he dreads that more than any thing, Psalms 80:4; Psalms 80:4. 1. It was great anger. He apprehended that God was angry against the prayer of his people, not only that he was angry notwithstanding their prayers, by which they hoped to turn away his wrath from them, but that he was angry with their prayers, though they were his own people that prayed. That God should be angry at the sins of his people and at the prayers of his enemies is not strange; but that he should be angry at the prayers of his people is strange indeed. He not only delayed to answer them (that he often does in love), but he was displeased at them. If he be really angry at the prayers of his people, we may be sure it is because they ask amiss, James 4:3. They pray, but they do not wrestle in prayer; their ends are not right, or there is some secret sin harboured and indulged in them; they do not lift up pure hands, or they lift them up with wrath and doubting. But perhaps it is only in their own apprehension; he seems angry with their prayers when really he is not; for thus he will try their patience and perseverance in prayer, as Christ tried the woman of Canaan when he said, It is not meet to take the children's bread and cast it to dogs. 2. It was anger that had continued a great while: "How long wilt thou be angry? We have still continued praying and yet are still under thy frowns." Now the tokens of God's displeasure which they had been long under were both their sorrow and shame. (1.) Their sorrow (Psalms 80:5; Psalms 80:5): Thou feedest them with the bread of tears; they eat their meat from day to day in tears; this is the vinegar in which they dipped their morsel,Psalms 42:3. They had tears given them to drink, not now and then a taste of that bitter cup, but in great measure. Note, There are many that spend their time in sorrow who yet shall spend their eternity in joy. (2.) It was their shame, Psalms 80:6; Psalms 80:6. God, by frowning upon them, made them a strife unto their neighbours; each strove which should expose them most, and such a cheap and easy prey were they made to them that all the strife was who should have the stripping and plundering of them. Their enemies laughed among themselves to see the frights they were in, the straits they were reduced to, and the disappointments they met with. When God is displeased with his people we must expect to see them in tears and their enemies in triumph.

      III. He prays earnestly for converting grace in order to their acceptance with God, and their salvation: Turn us again, O God!Psalms 80:3; Psalms 80:3. Turn us again, O God of hosts! (Psalms 80:7; Psalms 80:7) and then cause thy face to shine and we shall be saved. It is the burden of the song, for we have it again, Psalms 80:19; Psalms 80:19. They are conscious to themselves that they have gone astray from God and their duty, and have turned aside into sinful ways, and that it was this that provoked God to hide his face from them and to give them up into the hand of their enemies; and therefore they desire to begin their work at the right end: "Lord, turn us to thee in a way of repentance and reformation, and then, no doubt, thou wilt return to us in a way of mercy and deliverance." Observe, 1. No salvation but from God's favour: "Cause thy face to shine, let us have thy love and the light of thy countenance, and then we shall be saved." 2. No obtaining favour with God unless we be converted to him. We must turn again to God from the world and the flesh, and then he will cause his face to shine upon us. 3. No conversion to God but by his own grace; we must frame our doings to turn to him (Hosea 5:4) and then pray earnestly for his grace, Turn thou me, and I shall be turned, pleading that gracious promise (Proverbs 1:23), Burn you at my reproof; behold, I will pour out my Spirit unto you. The prayer here is for a national conversion; in this method we must pray for national mercies, that what is amiss may be amended, and then our grievances would be soon redressed. National holiness would secure national happiness.

Spurgeon's Verse Expositions of the Bible

One Antidote for Many Ills

November 9th, 1859 by C. H. SPURGEON (1834-1892)

"Turn us again, O Lord God of hosts, cause thy face to shine; and we shall be saved." Psalms 80:7 .

This seems to be the only prayer the Psalmist puts up in this Psalm, as being of itself sufficient for the removal of all the ills over which he mourned. Though he sighs over the strife of neighbors and the ridicule of foes; and lamenting the ill condition of the goodly vine, he deplores its broken hedges, and complains of the wild beasts that waste and devour it, yet he does not petition the Most High against these evils in detail; but gathering up all his wishes into this one prayer, he reiterates it o'er and o'er "Turn us again, O Lord God of hosts, cause thy face to shine; and we shall be saved." The reason is obvious. He had traced all the calamities to one source, "O Lord God, how long wilt thou be angry ?" And now he seeks refreshing from one fountain. Let thy face no longer frown, but let it beam upon us with a smile and all shall then be well. This is a select lesson for the church of Christ. "In your troubles, trials and adversities, seek first, chiefly, and above everything else, to have a revival of religion in your own breast, the presence of God in your own heart; having that, you have scarcely anything beside to pray for; whatever else may befal you shall work for your good, and all that seems to impede your course, shall really prove to be a prosperous gale, to waft you to your desired haven: only, take care that you seek of God that you yourselves are turned again unto him, and that he would give you the light of his countenance; so shall you be saved." This morning's sermon, then will be especially addressed to my own church, on the absolute necessity of true religion in our midst, and of revival from all apathy and indifference. We may ask of God multitudes of other things, but amongst them all, let this be our chief prayer: "Lord, revive us; Lord, revive us!" We have uttered it in song; let me stir up your pure minds, by way of remembrance, to utter it in your secret prayers, and make it the daily aspiration of your souls. I feel, beloved, that notwithstanding all opposition, God will help us to be "more than conquerors, through him that loved us," if we are true to ourselves, and two to him. But though all things should go smoothly, and the sun should always shine upon our heads, we should have no prosperity if our own godliness failed; if we only maintained the form of religion, instead of having the very power of the Holy Spirit manifested in our midst. I shall endeavor to urge upon you this morning, first of all, the benefits of revival, as we shall find some of them suggested in this Psalm; and secondly, the means of revival "Turn us again, O Lord God of hosts;" then, thirdly I shall exhort you to use these means, that you may acquire these benefits. I. THE BENEFITS OF REVIVAL TO ANY CHURCH IN THE WORLD will be a lasting blessing. I do not mean that false and spurious kind of revival which was so common a few years ago. I do not mean all that excitement attendant upon religion, which has brought men into a kind of spasmodic godliness and translated them from sensible beings, into such as could only rave about a religion they did not understand. I do not think that is a real and true revival. God's revivals, whilst they are attended with a great heat and warmth of piety, yet have with them knowledge as well as life, understanding as well as power. The revivals that we may consider to have been genuine, were such as those wrought by the instrumentality of such men as President Edwards in America, and Whitfield in this country, who preached a free-grace gospel in all its fullness. Such revivals I consider to be genuine, and such revivals, I repeat again, would be a benefit to any church under heaven. There is no church, however good it is, which might not be better; and there are many churches sunken so low, that they have abundant need, if they would prevent spiritual death, to cry aloud, "Lord, revive us." Among the blessings of the revival of Christians, we commence, by noticing the salvation of sinners. When God is pleased to pour out his Spirit upon a church in a larger measure than usual, it is always accompanied by the salvation of souls. And oh, this is a weighty matter, to have souls saved. Some laugh, and think the salvation of the soul is nothing, but I trust, beloved, you know so much of the value of souls that you will ever think it to be worth the laying down of your lives, if you might but be the means of the saving of one single soul from death. The saving of souls, if a man has once gained love to perishing sinners, and love to his blessed Master, will be an all-absorbing passion to him. It will so carry him away, that he will almost forget himself in the saving of others. He will be like the stout, brave fireman, who careth not for the scorch or for the heat, so that he may rescue the poor creature on whom true humanity hath set his heart. He must, he will pluck such a one from the burning, at any cost and expense to himself. Oh the zeal of such a man as that Whitfield to whom I have alluded! He says in one of his sermons, "My God, I groan day-by-day over the salvation of souls. Sometimes," he says, "I think I could stand on the top of every hackney-coach in the streets of London, to preach God's Word. It is not enough that I can do it night and day, laboring incessantly by writing and by preaching, I would that I were multiplied a thousand-fold, that I might have a thousand tongues to preach this gospel of my blessed Redeemer." Ah, you find too many Christians who do do not care about sinners being saved. The minister may preach, but what heed they the results" So long as he has a respectable congregation, and a quiet people, it is enough. I trust, my friends, we shall never sink to so low a state as to carry on out services without the salvation of souls. I have prayed my God many a time, and I hope to repeat the prayer, that when I have no more souls to save for him, no more of his elect to be gathered home, he may allow me to be taken to himself, that I may not stand asks cumberground in his vineyard, useless, seeing there is no more fruit to be brought forth. I know you long for souls to be converted. I have seen your glad eyes when, at the church-meetings; night after night, sinners have told us what the Lord has done for them. I have marked your great joy when drunkards, blasphemers, and all kinds of careless persons have turned with full purpose of heart unto God, and led a new life. Now, mark you, if these things are to be continued, and above all, if they are to be multiplied, we must have again a revival in our midst. For this we must and will cry, "O Lord our God, visit thy plantation, and pour out again upon us thy mighty Spirit." Another effect of a revival in a church, is generally the promotion of true love and unanimity in its midst. I will tell you the most quarrelsome churches in England, if you will tell me the most lazy churches. It has actually become a proverb now-a-days. People say, when persons are sound asleep, "He is as sound asleep as a church;" as if they really thought the church was the soundest asleep of anything that exists! Alas that there should be so much truth in the proverb. Where a firm, established for business would have all its eyes open where a company, that had for its object the accumulation of wealth, would be ever on the watch churches, for the most part, seem to neglect the means of doing good and fritter away holy opportunities of advancing their Master's cause; and for this reason, many of us are split in sunder. There are heart-burnings, achings, ranklings of soul, quarellings amongst each other. An active church will be a united church; a slumbering church will be sure to be a quarrelsome one. If any minister desires to heal the wounds of a church, and bring the members into unanimity, let him ask God to give them all enough to fill their hands, and when their hands are full of their Master's work, and their mouths are full of his praise, they will have no time for devouring one another, or filling their mouths with slander and reproach. Oh, if God gives us revival, we shall have perfect unanimity. Blessed be God, we have much of it; but oh for more of it that our hearts may be knit together as the heart of one man, that we, being one army of the Living God, may none of us have any anger or ill-will towards each other, but being as I trust we all are brethren and sisters in Christ Jesus, we may live as becometh such. Oh that Christ would give us that spirit that loveth all, hopeth for all, and will bear burdens for all, passing by little things, and differences of judgment and opinion, that so we may be united with a three-fold cord that cannot be broken. A revival, I think, is necessary for the unanimity of the church. A revival is also necessary, in order that the mouths of the enemy of the truth may be stopped. Do they not open wide their mouths against us" Have they not spoken hard things against us? ay, and not only against us, but against the truth we preach, and against the God we honor. How shall their mouths be stopped? By our replying to them? No; foul scorn we think it to utter one single word in our own defense. If our conduct be not sufficiently upright to commend itself, we will not utter words in order to commend it. But the way we can shut our adversaries' mouths is this: by seeking a revival in our midst. What! do they rail against our ministry? If more souls are saved, can they rail against that? Ay, let them if they will. Do they speak against the doctrines? Let them; but let our lives be so holy that they must lie against us when they dare to say that our doctrines lead any into sin. Let us seek of God that we may be so earnest, so eminently holy, so God-like, and so Christ-like, that to all they say their own consciences may tell them, "Thou utterest a falsehood whilst thou speakest against him." This was the glory of the Puritans: they preached doctrines which laid them open to reproach. I am bold to say I have preached the doctrine of the Puritans, and I am bold to say, moreover, that those parts which have been most objected to in my discourses, have frequently been quotations from ancient fathers, or from some of the Puritans. I have often smiled when I have seen them condemned, and said, "There now, sir, thou hast condemned Charnock, or Bunyan, or How, or Doddridge," or some other saint of God whom it so happened I quoted at the time. The word condemn was theirs, and therefore it did not so much affect me. They were held up to reproach when they were alive, and how did they answer their calumniators? By a blameless and holy life. They, like Enoch, walked with God; and let the world say what they would of them, they only sought to keep their families the most rigidly pious, and themselves the most strictly upright in the world; so that while it was said of their enemies, "They talk of good works," it was said of the Puritans, that "They did them," and while the Arminians, for such they were in those days, were living in sin, he who was called Calvinist, and laughed at, was living in righteousness, and the doctrine that was said to be the promoter of sin was found afterwards to be the promoter of holiness. We defy the world to find a holier people than those who have espoused the doctrines of free-grace, from the first moment until now. They have been distinguished in every history, even by their enemies, as hating been the most devotedly pious, and as having given themselves especially to the reading of God's Word and the practice of his law; and whilst they said they were justified by faith alone, through the blood of Christ, none were found, so much as they, seeking to honor God in all the exercises of godliness, being "a peculiar people, zealous of good works." Their faith let us follow, and their charity let us emulate. Let us seek a revival here; and so our enemies' mouths, if not entirely shut, shall be so far stopped that their consciences shall speak against them whilst they rail against us. We want no eminent reply to silence their calumny; no learned articles brought out in our vindication; no voice lifted up in our favor. I thank my friends for all they do; but I thank them little for the true effect it produces. Let us live straight on; let us work straight on; let us preach straight on, and serve our God better than heretofore, then let hell roar, and earth resound with tumult, the conscious integrity of our own spirit shall preserve us from alarm, and the Most High himself shall protect us from their fury. We need a revival, then, for these three reasons, each of which is great in itself. Yet, above all, we want a revival, if we would promote the glory of God. The proper object of a Christian's life is God's glory. The church was made on purpose to glorify God; but it is only a revived church that brings glory to his name. Think you that all the churches honor God? I tell you nay; there are some that dishonor him not because of their erroneous doctrines, nor perhaps because of any defect in their formalities, but because of the want of life in their religion. There is a meeting for prayer; six people assemble besides the minister. Does that proclaim your homage to God? Does that do honor to Christianity? Go ye to the homes of these people; see what is their conversation when they are alone; mark how they walk before God. Go to their sanctuaries and hear their hymns, there is the beauty of music, but where is the life of the people? Listen to the sermon, it is elaborate, polished, complete, a master-piece of oratory. But ask yourselves, "Could a soul be saved under it, except by a miracle? Was there anything in it adapted to stir men up to goodness? It pleased their ears; it instructed them in some degree, perhaps, but what was there in it to teach their hearts?" Ah, God knows there are many such preachers. Notwithstanding their learning and their opulence, they do not preach the gospel in its simplicity, and they draw not near to God our Father. If we would honor God by the church, we must have a warm church, a burning church, loving the truths it holds, and carrying them out in the life. Oh that God would give us life from on high, lest we should be like that church of old of whom it was said, "Thou hast a name try live, and art dead." These are some of the benefits of revivals. II. WHAT ARE THE MEANS OF REVIVAL? They are two-fold. One is, "Turn us again, O Lord God of hosts;', and the other is, "Cause thy face to shine." There can be no revival without both of these. Allow me, my dear hearers, to address you one by one, in different classes, in order that I may apply the former of these means to you. "Turn us again, O Lord God of hosts." Your minister feels that he needs to be turned more thoroughly to the Lord his God. His prayer shall be, God helping him, that he may be more fearless and faithful than ever; that be may never for one moment think what any of you will say with regard to what he utters, but that he may only think what God his Master would say concerning him; that he may come into the pulpit with this resolve that he cares no more for your opinion with regard to the truth than if you were all stones, only resolving this much: come loss or come gain by it, whatsoever the Lord God saith unto him, that he must speak; and he desires to ask his Master that he may come here with more prayer himself than heretofore, that whatever he preaches may be so burnt into his own soul that you may all know, even if you do not think it true yourselves, that at any rate he believes it, and believes it with his inmost soul. And I will ask of God that I may so preach to you, that my words may be attended with a mighty and a divine power. I do forswear all pretense to ability in this work. I forswear the least idea that I have aught about me that can save souls, or anything which could draw men by the attractions of my speech. I feel that if you have been profited by my preaching, it must have been the work of God, and God alone, and I pray to him that I may be taught to know more my own weakness. Wherein my enemies say aught against me, may I believe what they say, but yet exclaim,

"Weak though I am, yet through his might, I all things can perform."

Will you ask such things for me, that I may be more and more turned to God, and that so your spiritual health may be promoted. But there are some of you who are workers in the church. Large numbers are actively engaged for Christ. In the Sabbath-school, in the distribution of tracts, in preaching the Word in the villages, and in some parts of this great city many of you are striving to serve God. Now what I ask and exhort you to is this: cry unto God "Turn us again, O God." You want, my dear working friends, more of the Spirit of God in all your labors. I am afraid we forget him too much, we want to have a greater remembrance of him. Sunday-school teachers, cry unto God that you may attend your classes with a sincere desire to promote God's glory, leaning wholly on his strength. Do not be content with the ordinary routine, gathering your children there, and sending them home again but cry, "Lord, give us the agony which a teacher ought to feel for his child's soul." Ask that you may go to the school with deep feelings, with throes of love over the children's hearts, that you may teach them with tearful eyes, groaning before heaven that you may be the means of their salvation and deliverance from death. And you who in other ways serve God, I beseech you do not be content with doing it as you have done. You may have done it well enough to gain some approval of your fellows: do it better, as in the sight of the Lord. I do not mean better as to the outward form, but better as to the inward grace that goeth with it. Oh! seek from God that your works may be done from pure motives, with more simple faith in Christ, more firm reliance on him, and with greater prayer for your success. "Turn us again," is the cry of all, I hope, who are doing anything for Jesus. Others of you are intercessors; and here I hope I have taken in all who love the Lord in this place. Oh! how much the strength of a church depends upon these intercessors! I kind almost said we could do bettor without the workers than the intercessors: We want in every church, if it is to be successful, intercessors with God men who know how to plead with him and to prevail. Beloved, I must stir you up again on this point. If you would see great things done in this place, or in any other place, in the salvation of souls, you must intercede more earnestly than you have done. I thank God our prayer-meetings are always full; but there are some of you whom I do not see so often as I would desire. There are some of you business-men who are accustomed to come in for the last half-hour, and I have seen you, and called on you to prey. For six months I have not seen some of you at all. There are others whom I know to be as much engaged as you are, who somehow or other manage to be always here. Why is it not so with you? If you do not love prayer, then I wish you not to come until you do. But I do ask of God to bring you into such a state of mind, that your soul may be more thoroughly with the Lord's church, and you may be more thoroughly devoted to his service. Our prayer-meeting is well attended, and is full, but it shall be better attended yet, and we shall have the men among us coming up "to the help of the Lord against the mighty." We do want more prayer. Your prayers, I am sure, have been more earnest at home than ever they were, during the last three weeks; let them be more earnest still. It is by prayer we must lean on God; it is by prayer that God strengthens us. I beseech you, wrestle with God, my dear friends. I know your love to one another, and to his truth. Wrestle with God, in secret and in public, that he would yet open the windows of heaven, and pour out a blessing upon us, such as we shall not have room enough to receive. There must be a turning again to God of the intercessors in prayer. Again: we want a turning again to God of all of you who have been accustomed to hold communion with Jesus, but who have in the least degree broken off that holy and heavenly habit. Beloved, are there not some of you who were accustomed to walls with God each day? Your morn was sanctified with prayer, and your eventide was closed in with the voice of praise. You walked with Jesus in your daily business; you were real Enochs, you were Johns, you did lay your head on the bosom of your Lord. But ah! have not some of you known suspended communion of late? Let us speak of ourselves personally, instead of addressing you; have not we ourselves held less communion with Jesus? Have not our prayers been fewer to him, and his revelations less bright to us? Have we not been content to live without Emmanuel in our hearts? How long is it with some of us singe our morsel was dipped in the honey of fellowship? With some of you it is weeks and months, singe you had your love visit from Jesus. Oh! beloved, let me beseech you, cry unto God, "Turn us again." It will never do for us to live without communion; we cannot, we must not, we dare not live without constant hourly fellowship with Jesus. I would stir you up in this matter. Seek of God that you may return, and experience the loveliness of Jesus in your eyes, that you may know more and more of your loveliness in his eyes. And once more, beloved, "Turn us again" must be the prayer of all you, not only in your religious labors, but in your daily lives. Oh! how I do groan over each one of you, especially those of you who are my children in Christ, whom God has granted me to be the means of bringing from nature's darkness into marvellous light; that your lives may be on honor to your profession. Oh! my dear hearers, may none among you who make a profession, be found liars to God and man. There are many who have been baptized, who have been baptized into the waters of deception: there are some who put the sacramental wine between their lips, who are a dishonor and a disgrace to the church in which they assemble. Some who sing praises with us here can go and sing the songs of Satan elsewhere. Ay, are there not some among you, whom I cannot detect, whom the deacons cannot, nor your fellow-members either, but whose consciences tell you, you are not fit to be members of a church? You have crept into our number, you have deceived us, and there you are, like a cancer in our midst. God forgive you and change your hearts; God turn you to himself! And oh my brethren one and all of us, though we hope we have the root of the matter in us, yet how much room there is for improvement and amendment! How are your families conducted? Is there as much of that true and earnest prayerfulness for your children as we could desire? How is your business conducted? Are you above the tricks of trade? Do you know how to stand aloof from the common customs of other men, and say, "If all do wrong it is no reason why I should I must, I will do right?" Do you know how to talk? Have you caught the brogue of heaven? Can you eschew all foolishness, all filthy conversation, and seek to bear the image of Jesus Christ in the world? I do not ask you whether you use the "thee" and "thou," and the outward formalities of ostentatious humility, but I ask you whether you know how to regulate your speech by the Word of God. I trust, in some degree, that you all do but not an we could desire. Cry out, then, ye Christians, "Turn us again, O God!" If others sin, I beseech you, do not you sin, remember how God is dishonored by it. What! will you bring shame on Christ, and on the doctrines we profess? There is enough said against them without our giving cause of offense; lies enough are made up, without our giving any effuse that men should truthfully speak ill of us. Oh! if I thought it would avail, methinks I would go down upon my knees, my brethren and sisters in Christ Jesus, to beg of you, as for my very life, that you would live close to Jesus. I do pray the Holy Spirit that he may so rest on you in every place, that your conversation may be "such as becometh the gospel of Christ;" and that in every act, great or small, and in every word of every sort, there may be the influence from on nigh, moulding you to the right, keeping you to the right, and in everything bidding you to become more and more patterns of godliness, and reflections of the image of Jesus Christ. Dear friends, to be personal with each other again, are we where we want to be just now many of us? Can we put our hands to our hearts, and say, "O Lord, I am, in spiritual things just where I desire to be?" No, I don't think there is one of us that could say that. Are we now what we should desire to be if we were to die in our pews? Come now, have we so lived during the past week, that we could wish this week to be a specimen-week of our whole lives? I fear not. Brethren, how are your evidences? are they bright for heaven? How is your heart?, is it wholly set on Jesus? How is your faith? doth it dwell on God alone? Is your soul sick, or is it healthy? Are you sending forth blossoms and bearing fruit, or do you feel dry and barren? Remember, blessed is the man who is planted by the rivers of water, that bringeth forth his fruit in his season. But how about yourselves? Are not some of you so cold and languid in prayer, that prayer is a burden to you? How about your trials? Do they not break your heart more, almost, than ever they did? That is because you have forgotten how to cast your burden on the Lord. How about your daily life? Have you not cause to grieve over it, as not being all you could desire it? Ah! beloved, do not reckon it a light matter to be going backwards, do not consider it a small thing to be less zealous than you used to be. Ah! it is a sad thing to begin to decline. But how many of you have done so! Let our prayer be now,

"Lord, revive us, Lord, revive us, All our help must come from thee."

Do, I beseech you, I entreat you, in the name of God our Father, and Jesus Christ our brother, search into your own hearts; examine yourselves, and put up this prayer, "Lord, wherein I am right, keep me so, against all opposition, and conflict; but wherein I am wrong, Lord make me right, for Jesus' sake." We must have this turning again unto God, if we would have a revival in our breast. Every unholy liver, every cold heart, every one who is not entirely devoted to God, keeps us back from having a revival. When once we have all our souls fully turned unto the Lord, then I say but not till then, he will give us to see the travail of the Redeemer's soul, and "God, even our own God shall bless us, and all the ends of the world shall fear him." The other means of revival is a precious one "cause thy face to shine." Ah! beloved, we might ask of God, that we might all be devoted, all his servants, all prayerful, and all what we want to be; but it would never come without this second prayer being answered; and even if it did come without this, where would be the blessing? It is the causing of his face to shine on his church that makes a church flourish. Do you suppose that, if to our number there were added a thousand of the most wealthy and wise of the land, we should really prosper any the more without the light of God's countenance? Ah! no, beloved, give us our God, and we could do without them, but they would be a curse to us without him. Do you imagine that the increase of our numbers is a blessing, unless we have an increase of grace? No, it is not. It is the crowding of a boat until it sinks, without putting in any more provision, for the food of those who are in it. The more we have in numbers, the more we need have of grace. It is just this we want every-day: "Cause thy face to shine." Oh! there have been times in this house of prayer, when God's face has shone upon us. I can remember seasons, when every one of us wept, from the minister down almost to the child; there have been times, when we have reckoned the converts under one sermon by scores. Where is the blessedness we once spoke of? Where is the joy we once had in this house? Brethren, it is not all gone; there are many still brought to know the Lord; but oh! I want to see those times again, when first the refreshing showers came down from heaven. Have you never heard that under one of Whitfield's sermons there have been as many as two thousand saved? He was a great man; but God can use the little, as well as the great to produce the same effect; and why should there not be souls saved here, beyond all our dreams? Ay, why not? We answer, there is no reason why not, if God does but cause his face to shine. Give us the shining of God's face; man's face may be covered with frowns, and his heart may be black with malice, but if the Lord our God doth shine, it is enough

"If he makes bare his arm, Who can his cause withstand When he his people's cause defends Who, who can stay his hand?"

It is his good hand with us we want. I do think there is an opportunity for the display of God's hand at this particular era, such as has not been for many years before, certainly, if he doeth anything, the crown must be put on his head, and on his head alone. We are a feeble people: what shall we do? But if he doeth anything, he shall have the crown and the diadem entirely to himself. Oh that he would do it! Oh that he would honor himself! Oh that he would turn unto us that we might turn unto him, and that his face may shine! Children of God, I need not enlarge on the meaning of this. You know what the shining of God's face means; you know it means a clear light of knowledge, a warming light of comfort, a living light poured into the darkness of your soul, an honorable light, which shall make you appear like Moses, when he came from the mountain so bright, that men will scarce dare to look upon you. "Cause thy face to shine;" Shall we not make this our prayer, dearly beloved? Have I one of my brethren in the faith, who will not this day go home to cry out aloud unto his God, "Cause thy face to shine?" A black cloud has swept over us, all we want is that the sun should come, and it shall sweep that cloud away. There have been direful things; but what of them, if God, our God, shall appear? Let this be our cry, "Cause thy face to shine." Beloved, let us give no rest unto our God, until he hears this our prayer, "Turn us again, O Lord God of hosts, cause thy face to shine; and we shall be saved." III. Come, now, let me stir you all up, all of you who love the Saviour, to seek after this revival. Some of you, perhaps, are now resolving in your hearts that you will at once, when you reach your homes, prostrate yourselves before your God, and cry out to him that he would bless his church; and oh! do so I beseech you. It is common with us under a sermon to resolve, though after the sermon we are slow to perform. You have often said, when you left the house of God, "I will carry out that injunction of my pastor, and will be much in prayer." You thought to do it so soon as you arrived at home, but you did not, and so there was an untimely end of the matter it accomplished not what was designed. But this time, I beseech you, while you resolve be resolute. Instead of saying within yourselves, "Now I will devote myself more to God, and seek to honor him more," anticipate the resolution by the result. Ye can do more in the strength of God than ye can think or propose to yourselves in the utmost might of man. Resolves may pacify the conscience very frequently for a while, without really benefitting it. You say you will do it, conscience therefore does not reproach you with a disobedience to the command, but ye do it not after all, and so the effect has passed away. Let any holy and pious resolution you now form be this instant turned into prayer. Instead of saying, "I will do it, put up the prayer, Lord enable me to do it; Lord, grant me grace to do it." One prayer is worth ten thousand resolutions. Pray to God that you, as a soldier of the cross, may never disgrace the banner under which you fight. Ask of him that you may not be like the children of Ephraim, who turned back in the day of battle, but that you may stand fast in all weathers, even as good old Jacob, when "in the day the drought consumed him and the frost by night," so may you serve that God who has galled you with so high a galling. Perhaps others of you think there is no need of a revival, that your own hearts are quite good enough; I hope but few of you think so. But if thou dost think so my hearer, I warn thee. Thou fanciest thou art right, and therein thou dost prove that thou art wrong. He who says within himself, "I am rich and increased with goods," let him know that he is "poor and naked and miserable." He who says he needs no revival knoweth not what he says. Beloved, you shall find that those who are noted as best among God's people need to write themselves the word; and those who fancy all goes well in their hearts ofttimes little know that an under-current of evil is really bearing them away as with a tide where they would not wish to go, whilst they fancy they are going on to peace and prosperity. Oh! beloved, carry into effect the advice I have just given. I know I have spoken feebly. It is the best I can do just now, I have only stirred you up by way of remembrance. Think not my desires are as feeble as my words; imagine not that my anxiety for you is or can be represented by my speech. Ask, I beseech you, ask of God, that to every one of you brethren and sisters, the simple exhortation of one who loves you as his own soul, may be blessed. God is my witness, belayed, that for him I seek to live: no other motive have I in this world, God knoweth, but his glory. Therefore do I bid and exhort you, knowing that you love the same God, and seek to serve the same Christ, do not now, in this hour of peril, give the least cause to the enemy to blaspheme. Oh! in the bowels of Christ, I entreat you for his sake who hung upon the tree and who is now exalted in heaven by his bloody sacrifice offered for your redemption, by the everlasting love of God, whereby you are kept. I exhort, I beseech, I entreat you, as your brother in Christ Jesus, and such an one as your pastor, be in nothing I moved by your adversaries. "Rejoice, and be exceeding glad, when they shall say all manner of evil against you falsely, for our Saviour's sake." But do ask that your life and conversation may be an honor to your Lord and Master; in nothing give occasion for the enemy to malign our sacred cause; in everything may your course be "like the shining light, which shineth more and more unto the perfect day." But oh! ye who come here and approve the truth with your judgment but yet have never felt its power in your hearts or its influence in your lives, for you we sigh and groan; for your sake I have stirred up the saints among us to pray. Oh how many of you there are that have been pricked in your consciences and hearts many a time. Ye have wept, ay, and have so wept that you have thought with yourselves "Never souls wept as we have done!" But ye have gone back again. After all the solemn warnings ye have heard, and after all the wooings of Calvary, ye have gone back again to your sins. Sinner! thou who heedest little for thyself, just hear how much we think of thee. Little dost thou know how much we groan over thy soul. Man! thou thinkest thy soul nothing, yet morning, noon, and night, we are groaning over that precious immortal thing which thou despisest. Thou thinkest it little to lose thy soul, to perish, or mayhap to be damned. Dost thou account us fools that we should cry over thee? Dost thou suppose we are bereft of reason, that we should think thy soul of so much concern, whilst thou hast so little concern for it? Here are God's people, they are crying after thy soul; they are laboring with God to save thee. Dost thou think so little of it thyself, that thou wouldst fool away thy soul for a paltry pleasure, or wouldst procrastinate thy soul's welfare beyond the limited domain of hope; Oh! sinner, sinner, if thou lovest thyself, I beseech thee, pause and think that what God's people love must be worth something, that what we labor for, and strive for, must be worth something, that what was reckoned worth a ransom so priceless as Jesus paid must have its sterling value in the sight of heaven. Do, I beseech thee, pause? think of the value of thy soul; think how dreadful it will be if it is lost; think of the extent of eternity, think of thine own frailty; bethink thee of thine own sin, and of thy deserving. May God give thee grace to forsake thy wicked ways, turn unto him and live, for he "hath no pleasure in the death of him that dieth, but rather that he should turn unto him and live!" Therefore, saith he, "Turn thee, turn thee, why wilt thou die?" And now oh Lord God of hosts, hear our ardent appeal to thy throne. "Turn us again." Lighten our path with the guidance of thine eye, cheer our hearts with the smiles of thy face. O God of armies, let every regiment and rank of thy militant church be of perfect heart, undivided in thy service. Let great grace rest upon all thy children. Let great fear come upon all the people. Let many reluctant hearts be turned to the Lord. Let there now be times of refreshing from thy presence. To thine own name shall be all the glory, "O thou that are more glorious and excellent then the mountains of prey!"