TRV
Translation
King James Version
So will not we go back from thee: quicken us, and we will call upon thy name.
Complete Jewish Bible
Then we won't turn away from you if you revive us, we will call on your name.
Berean Standard Bible
Then we will not turn away from You; revive us, and we will call on Your name.
American Standard Version
So shall we not go back from thee: Quicken thou us, and we will call upon thy name.
World English Bible Messianic
So we will not turn away from you. Revive us, and we will call on your name.
Geneva Bible (1599)
So will not we goe backe from thee: reuiue thou vs, and we shall call vpon thy Name.
Young's Literal Translation
And we do not go back from Thee, Thou dost revive us, and in Thy name we call.
See also
In the KJVVerse 15,217 of 31,102
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Commentary on Psalms 80 verses 8–19
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.
The psalmist is here presenting his suit for the Israel of God, and pressing it home at the throne of grace, pleading with God for mercy and grace for them. The church is here represented as a vine (Psa 80:8, Psa 80:14) and a vineyard, Psa 80:15. The root of this vine is Christ, Rom 11:18. The branches are believers, Joh 15:5. The church is like a vine, weak and needing support, unsightly and having an unpromising outside, but spreading and fruitful, and its fruit most excellent. The church is a choice and noble vine; we have reason to acknowledge the goodness of God that he has planted such a vine in the wilderness of this world, and preserved it to this day. Now observe here,
I. How the vine of the Old Testament church was planted at first. It was brought out of Egypt with a high hand; the heathen were cast out of Canaan to make room for it, seven nations to make room for that one. Thou didst sweep before it (so some read Psa 80:9), to make clear work; the nations were swept away as dirt with the besom of destruction. God, having made room for it, and planted it, cause it to take deep root by a happy establishment of their government both in church and state, which was so firm that, though their neighbours about them often attempted it, they could not prevail to pluck it up.
II. How it spread and flourished. 1. The land of Canaan itself was fully peopled. At first they were not so numerous as to replenish it, Exo 23:29. But in Solomon's time Judah and Israel were many as the sand of the sea; the land was filled with them, and yet such a fruitful land that it was not over-stocked, Psa 80:10. The hills of Canaan were covered with their shadow, and the branches, though they extended themselves far, like those of the vine, yet were not weak like them, but as strong as those of the goodly cedars. Israel not only had abundance of men, but those mighty men of valour. 2. They extended their conquests and dominion to the neighbouring countries (Psa 80:11): She sent out her boughs to the sea, the great sea westward, and her branches to the river, to the river of Egypt southward, the river of Damascus northward, or rather the river Euphrates eastward, Gen 15:18. Nebuchadnezzar's greatness is represented by a flourishing tree, Dan 4:20, Dan 4:21. But it is observable here concerning this vine that it is praised for its shadow, its boughs, and its branches, but not a word of its fruit, for Israel was an empty vine, Hos 10:1. God came looking for grapes, but, behold, wild grapes, Isa 5:2. And, if a vine do not bring forth fruit, no tree so useless, so worthless, Eze 15:2, Eze 15:6.
III. How it was wasted and ruined: "Lord, thou hast done great things for this vine, and why shall it be all undone again? If it were a plant not of God's planting, it were not strange to see it rooted up; but will God desert and abandon that which he himself gave being to?" Psa 80:12. Why hast thou then broken down her hedges? There was a good reason for this change in God's way towards them. This noble vine had become the degenerate plant of a strange vine (Jer 2:21), to the reproach of its great owner, and then no marvel if he took away its hedge (Isa 5:5); yet God's former favours to this vine are urged as pleas in prayer to God, and improved as encouragements to faith, that, notwithstanding all this, God would not wholly cast them off. Observe, 1. The malice and enmity of the Gentile nations against Israel. As soon as ever God broke down their hedges and left them exposed troops of enemies presently broke in upon them, that waited for an opportunity to destroy them. Those that passed by the way plucked at them; the board out of the wood and the wild beast of the field were ready to ravage it, Psa 80:13. But, 2. See also the restraint which these cruel enemies were under; for till God had broken down their hedges they could not pluck a leaf of this vine. The devil could not hurt Job so long as God continued the hedge round about him, Job 1:10. See how much it is the interest of any people to keep themselves in the favour of God and then they need not fear any wild beast of the field, Job 5:23. If we provoke God to withdraw, our defence has departed from us, and we are undone. The deplorable state of Israel is described (Psa 80:16): It is burnt with fire; it is cut down; the people are treated like thorns and briers, that are nigh unto cursing and whose end is to be burned, and no longer like vines that are protected and cherished. They perish not through the rage of the wild beast and the boar, but at the rebuke of thy countenance; that was it which they dreaded and to which they attributed all their calamities. It is well or ill with us according as we are under God's smiles or frowns.
IV. What their requests were to God hereupon. 1. That God would help the vine (Psa 80:14, Psa 80:15), that he would graciously take cognizance of its case and do for it as he thought fit: "Return, we beseech thee, O Lord of hosts! for thou hast seemed to go away from us. Look down from heaven, to which thou hast retired, - from heaven, that place of prospect, whence thou seest all the wrongs that are done us, that place of power, whence thou canst send effectual relief, - from heaven, where thou hast prepared thy throne of judgment, to which we appeal, and where thou hast prepared a better country for those that are Israelites indeed, - thence give a gracious look, thence make a gracious visit, to this vine. Take our woeful condition into thy compassionate consideration, and for the particular fruits of thy pity we refer ourselves to thee. Only behold the vineyard, or rather the root, which thy right hand hath planted, and which therefore we hope thy right hand will protect, that branch which thou madest strong for thyself, to show forth thy praise (Isa 43:21), that with the fruit of it thou mightest be honoured. Lord, it is formed by thyself and for thyself, and therefore it may with a humble confidence be committed to thyself and to thy own care." As for God, his work is perfect. What we read the branch in the Hebrew is the son (Ben), whom in thy counsel thou hast made strong for thyself. That branch was to come out of the stock of Israel (my servant the branch, Zac 3:8), and therefore, till he should come, Israel in general, and the house of David in particular, must be preserved, and upheld, and kept in being. He is the true vine, Joh 15:1; Isa 11:1. Destroy it not for that blessing is in it, Isa 65:8. 2. That he would help the vine-dresser (Psa 80:17, Psa 80:18): "Let thy hand be upon the man of thy right hand," that king (whoever it was) of the house of David that was now to go in and out before them; "let they hand be upon him, not only to protect and cover him, but to own him, and strengthen him, and give him success." We have this phrase, Ezr 7:28, And I was strengthened as the hand of the Lord my God was upon me. Their king is called the man of God's right hand as he was the representative of their state, which was dear to God, as his Benjamin, the son of his right hand, as he was president in their affairs and an instrument in God's right hand of much good to them, defending them from themselves and from their enemies and directing them in the right way, and as he was under-shepherd under him who was the great shepherd of Israel. Princes, who have power, must remember that they are sons of men, of Adam (so the word is), that, if they are strong, it is God that has made them strong, and he has made them so for himself, for they are his ministers to serve the interests of his kingdom among men, and, if they do this in sincerity, his hand shall be upon them; and we should pray in faith that it may be so, adding this promise, that, if God will adhere to our governors, we will adhere to him: So will not we go back from thee; we will never desert a cause which we see that God espouses and is the patron of. Let God be our leader and we will follow him. Adding also this prayer, "Quicken us, put life into us, revive our dying interests, revive our drooping spirits, and then we will call upon thy name. We will continue to do so upon all occasions, having found it not in vain to do so." We cannot call upon God's name in a right manner unless he quicken us; but it is he that puts life into our souls, that puts liveliness into our prayers. But many interpreters, both Jewish and Christian, apply this to the Messiah, the Son of David, the protector and Saviour of the church and the keeper of the vineyard. (1.) He is the man of God's right hand, to whom he has sworn by his right hand (so the Chaldee), whom he has exalted to his right hand, and who is indeed his right hand, the arm of the Lord, for all power is given to him. (2.) He is that son of man whom he made strong for himself, for the glorifying of his name and the advancing of the interests of his kingdom among men. (3.) God's hand is upon him throughout his whole undertaking, to bear him out and carry him on, to protect and animate him, that the good pleasure of the Lord might prosper in his hand. (4.) The stability and constancy of believers are entirely owing to the grace and strength which are laid up for us in Jesus Christ, Psa 68:28. In him is our strength found, by which we are enabled to persevere to the end. Let thy hand be upon him; on him let our help be laid who is mighty; let him be made able to save to the uttermost and that will be our security; so will not we go back from thee.
Lastly, The psalm concludes with the same petition that had been put up twice before, and yet it is no vain repetition (Psa 80:19): Turn us again. The title given to God rises, Psa 80:3, O God! Psa 80:7, O God of hosts! Psa 80:19, O Lord (Jehovah) God of hosts! When we come to God for his grace, his good-will towards us and his good work in us, we should pray earnestly, continue instant in prayer, and pray more earnestly.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–19. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 80
"Let Your hand be upon the Man of Your right hand, and upon the Son of Man whom You have strengthened Yourself" [Psalm 80:17]. "And we depart not from You....You will quicken us, and Your Name we will invoke" [Psalm 80:18]. You shall be sweet to us, "You will quicken us." For aforetime we did love earth, not You: but You have mortified our members which are upon the earth. [Colossians 3:5] For the Old Testament, having earthly promises, seems to exhort that God should not be loved for nought, but that He should be loved because He gives something on earth. What do you love, so as not to love God? Tell me. Love, if you can, anything which He has not made. Look round upon the whole creation, see whether in any place you are held with the birdlime of desire, and hindered from loving the Creator, except it be by that very thing which He has Himself created, whom you despise. But why do you love those things, except because they are beautiful? Can they be as beautiful as He by whom they were made? You admire these things, because you see not Him: but through those things which you admire, love Him whom you see not. Examine the creation; if of itself it is, stay therein: but if it is of Him, for no other reason is it prejudicial to a lover, than because it is preferred to the Creator. Why have I said this? With reference to this verse, brethren. Dead, I say, were they that did worship God that it might be well with them after the flesh: "For to be wise after the flesh is death:" [Romans 8:6] and dead are they that do not worship God gratis, that is, because of Himself He is good, not because He gives such and such good things, which He gives even to men not good. Money will you have of God? Even a robber has it. Wife, abundance of children, soundness of body, the world's dignity, observe how many evil men have. Is this all for the sake of which thou dost worship Him? Your feet will totter, you will suppose yourself to worship without cause, when you see those things to be with them who do not worship Him. All these things, I say, He gives even to evil men, Himself alone He reserves for good men. "You will quicken us;" for dead we were, when to earthly things we did cleave; dead we were, when of the earthly man we did bear the image. "You will quicken us;" You will renew us, the life of the inward man You will give us. "And Your Name we will invoke;" that is, You we will love. You to us will be the sweet forgiver of our sins, You will be the entire reward of the justified. "O Lord God of virtues, convert us, and show Your face, and we shall be whole" [Psalm 80:20].
Augustine of HippoAD 430
IN ANSWER TO THE JEWS 6:7
Psalm 79 [LXX] is similarly titled "For the things that shall be changed." In this psalm, among other things, is written, "look down from heaven and see; visit this vineyard and perfect what your right hand has planted and on the son of man whom you have confirmed for yourself." This is the vineyard of which it is said, "You have brought a vineyard out of Egypt." Christ did not plant another; by his coming he changed that one into a better vineyard. Accordingly, we find in the Gospel: "He will utterly destroy those evil men, and will let out the vineyard to other vine dressers." The Gospel does not say, "He will uproot and will plant another," but "this same vineyard he will let out to other vine dressers." The city of God and congregation of the children of promise must be filled with the same community of saints by the death and succession of mortal beings and at the end of the world will receive its due immortality in all people. This same thought is expressed differently by means of the fruitful olive tree in another psalm, which says, "But I as a fruitful olive tree in the house of God, have hoped in the mercy of God forever, yea, for ever and ever." It was not because the unbelievers and the proud had been broken away and the branches were on that account unfruitful and the wild olive of the Gentiles was ingrafted that the root of the patriarchs and prophets died. Isaiah says, "For if your people, O Israel, shall be as the sand of the sea, a remnant of them shall be saved," but through him about whom the psalm says, "and on the son of man whom you have confirmed for yourself," and about whom is reiterated, "Let your hand be on the man of your right hand: and on the son of man whom you have confirmed for yourself. And we depart not from you." Through this Son of man, Christ Jesus, and from his remnant, that is, the apostles and the many others from among the Israelites who have believed in Christ as God, and with the increasing number of Gentiles, the holy vineyard is being completed. Thus, in the passing of the old rites and in the institution of the new, the title of the psalm, "For the things that shall be changed," is fulfilled.
Augustine of HippoAD 430
ON THE GIFT OF PERSEVERANCE 7:14
This grace he has placed in him "in whom we have obtained our lot, being predestined according to the purpose of him who works all things." And accordingly, just as he likewise brings it about that we should approach him, he brings it about that we not depart from him. For this reason it was said to him by the prophet, "Let your hand be on the man of your right hand, and on the son of man whom you have confirmed for yourself, and we depart not from you." This man is certainly not the first Adam, in whom we departed from God, but the second Adam, on whom is placed the hand of God, that we not depart from him. For Christ is complete, with all his members, because of the church, which is his body and his fullness. So when the hand of God is on him, that we not depart from God, then the work of God (for this is what is meant by his hand) reaches indeed to us. For in Christ "we have obtained our lot, being predestined according to the purpose of him who works all things." Therefore it is by God's hand, not our own, that we depart not from God. This is his hand, I say, who declared, "I will put fear of me into their hearts, that they may not revolt from me."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 80:18 is a fervent plea within a communal lament, articulating Israel's desperate cry for divine restoration and renewal. It encapsulates a solemn vow of faithfulness, promising unwavering devotion and worship to God if He would mercifully intervene to revive and empower His people amidst their national distress. This verse highlights the profound dependence of human fidelity and worship on God's life-giving power, presenting a reciprocal covenant dynamic where divine grace enables human response.
CONTEXT
Literary Context: Psalm 80 functions as a passionate communal lament and prayer for national restoration, addressed to God as the "Shepherd of Israel" and enthroned above the cherubim, as seen in the opening verse (Psalms 80:1). The psalm is structurally defined by a recurring refrain, "Turn us again, O God; cause thy face to shine, and we shall be saved," which first appears in Psalms 80:3 and intensifies in subsequent iterations in Psalms 80:7 and Psalms 80:19. The core of the psalm vividly portrays Israel as a vine that God brought out of Egypt, planted, and meticulously nurtured, but which is now ravaged and desolate (Psalms 80:8-13). Verse 18 forms a crucial part of the psalm's concluding petition, where the people articulate their commitment to renewed faithfulness as a direct, empowered response to God's life-giving intervention, culminating in a final, impassioned plea for comprehensive restoration.
Historical & Cultural Context: The psalm likely originates from a period of severe national suffering for the Northern Kingdom of Israel, possibly in the aftermath of military defeat, invasion, or the encroaching threat of Assyrian conquest that eventually led to their exile (c. 722 BCE). The specific mention of Ephraim, Benjamin, and Manasseh in Psalms 80:2 strongly points to the northern tribes, who were particularly vulnerable and often prone to idolatry and covenant unfaithfulness. The imagery of God as a shepherd was deeply significant in ancient Israel, representing divine care, protection, and leadership, while the "vine" metaphor connected to Israel's identity as God's chosen people, cultivated by Him in the land. The lament reflects a common ancient Near Eastern practice of appealing to a deity for deliverance during times of crisis, often coupled with vows of renewed allegiance and a recognition of divine discipline.
Key Themes: This psalm, and particularly Psalms 80:18, powerfully articulates several core theological themes. It highlights the sovereignty and power of God as the ultimate source of salvation and restoration, emphasized by the repeated plea for Him to "turn us again" and "cause thy face to shine" (Psalms 80:3). The theme of divine judgment and discipline is subtly evident in the vine's desolation, implying that Israel's suffering is a consequence of their unfaithfulness, a departure from the covenant. Crucially, the psalm underscores the theme of repentance and renewed covenant fidelity, as seen in the people's promise "So will not we go back from thee." Finally, it emphasizes revival and spiritual quickening as a divine gift, enabling true worship and dependence, encapsulated in the cry "quicken us, and we will call upon thy name." These themes collectively portray a people yearning for God's merciful intervention to restore their relationship and national well-being.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 80:18 employs several powerful literary devices to convey its message of desperate longing and renewed commitment. The verse functions as a Conditional Vow, implicitly stating that if God grants their request for quickening, then they will respond with steadfast faithfulness and worship. This highlights the reciprocal nature of the covenant relationship, where divine grace enables human obedience and perseverance. The phrase "quicken us" serves as a potent Metaphor for spiritual and national revival, likening a desolate or dying state to actual death, from which only God can bring forth life and flourishing. The use of Synecdoche is evident in "call upon thy name," where "name" represents the entirety of God's revealed character, power, and presence, embodying the full scope of worship and dependence. This phrase also embodies Plea and Promise, as the people simultaneously implore God for intervention and commit to a specific, God-honoring response. The direct address to God ("from thee," "thy name") utilizes Apostrophe, intensifying the personal, intimate, and desperate nature of the petition.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 80:18 profoundly illustrates the dynamic interplay between divine initiative and human responsibility in the covenant relationship. It posits that genuine human fidelity and worship are not merely acts of willpower but are fundamentally empowered by God's life-giving grace. The people's promise "So will not we go back from thee" signifies a commitment to repentance and perseverance, but this resolve is explicitly linked to the prior request, "quicken us." This theological sequence underscores that spiritual vitality, the capacity for true devotion, and the ability to remain steadfast are gifts from God. When God revives His people, enabling them to turn from their backsliding, their natural and empowered response is to "call upon His name," demonstrating renewed dependence and worship. This verse thus stands as a powerful testament to the necessity of divine grace for human faithfulness and the restoration of a right relationship with God, emphasizing that true spiritual life originates from Him.
REFLECTION AND APPLICATION
Psalms 80:18 offers a timeless model for both personal and communal prayer in times of spiritual languishing or national distress. It teaches us that true repentance is not merely regret for past sins but a resolute commitment to "not go back" from God, a turning towards enduring faithfulness and perseverance. However, this commitment is not born of our own strength but is entirely enabled by God's "quickening" power. When we feel spiritually dry, overwhelmed by the challenges of life, or observe our communities drifting from God, this verse invites us to cry out for divine revival, acknowledging our utter dependence on Him. It reminds us that God's life-giving Spirit empowers us to live righteously and to genuinely "call upon His name" in worship, prayer, and active dependence. Our desire to remain faithful and to worship Him is both a prerequisite for and a direct result of His gracious intervention. This verse encourages us to acknowledge our profound need for God's ongoing work within us, trusting that His quickening will lead to vibrant, sustained devotion that honors His name and restores our spiritual vitality and purpose.
Questions for Reflection
FAQ
Does "quicken us" refer only to spiritual life, or also to physical or national restoration?
Answer: While the primary context of Psalms 80 is a fervent plea for national restoration and spiritual revival for Israel, the Hebrew word châyâh (H2421) for "quicken" is remarkably broad, encompassing various forms of life and restoration. It can indeed refer to physical life, as seen in Genesis 45:27 where Jacob's spirit "revived," or in 1 Kings 17:22 where the widow's son "was restored to life." Spiritually, it signifies being brought from a state of spiritual death or languishing to vibrant life, a concept powerfully articulated in Ephesians 2:5 where believers are "made alive together with Christ." In Psalms 80:18, it certainly includes spiritual and national vitality—a comprehensive restoration of Israel's strength, purpose, and relationship with God, which would naturally have implications for their physical well-being and security. Ultimately, it is a holistic plea for God to infuse life into every aspect of their existence that had become desolate.
Is the promise "So will not we go back from thee" conditional on God's quickening?
Answer: The grammatical structure of the verse, "quicken us, and we will call upon thy name," strongly suggests a consequential relationship. The people are essentially saying, "If you quicken us, then we will not go back from you and we will call upon your name." This highlights a profound theological truth: while human repentance and faithfulness are commanded and expected, the capacity to genuinely fulfill these covenant obligations is seen as a gift of divine grace. It's not a transactional bargain where God is forced to act, but rather a recognition that true, sustained faithfulness flows from God's empowering, life-giving work within His people. It acknowledges human weakness and the pervasive human tendency to "go back" or apostatize, thereby affirming the absolute necessity of divine enablement to truly "not go back" from Him. This dynamic underscores that God's grace precedes and enables genuine human response and perseverance.
CHRIST-CENTERED FULFILLMENT
Psalms 80:18, with its desperate plea for quickening and its subsequent promise of faithfulness, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "quickening" that Israel longed for, a restoration from spiritual death to vibrant life, is precisely what Christ accomplishes through His atoning work on the cross and His glorious resurrection. He is the very "life" that God imparts (John 14:6), and through His victory over death, He offers a new, eternal spiritual life to all who believe in Him (Romans 6:4). Indeed, God, "being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ" (Ephesians 2:4-5). The promise "So will not we go back from thee" resonates deeply with the New Covenant reality, where believers are given a new heart and a new spirit, enabling them to walk in God's statutes and not turn away (Ezekiel 36:26-27). This divine enablement ensures perseverance, as Christ Himself promises that His sheep will never perish and no one can snatch them from His hand (John 10:28). Moreover, the commitment to "call upon thy name" is fully realized in Christ, for it is by calling upon the name of the Lord Jesus that salvation is found and true worship is offered (Romans 10:9-13). He is the "true vine" (John 15:1) who gives life to His branches, enabling them to bear fruit and remain steadfast, perfectly fulfilling the ancient longing for divine quickening and enduring faithfulness.