3. “Revive Your Vine” (vv. 8-19). The image now changes to that of Israel the vine (Isa. 5:1-7; Jer. 2:21; 6:9; Ezek. 15:1-2; 17:6-8; 19:10-14; Hos. 10:1; 14:7; Matt. 20:1-16; Mark 12:1-9; Luke 20:9-16). Jesus used this image to describe Himself and His followers (John 15), and in Revelation 14:17-20, John wrote of “the vine of the earth,” the corrupt Gentile nations in the end times. The Lord transplanted Israel from Egypt to Canaan, uprooted the nations in Canaan, and planted His people in the land of their inheritance. As long as the people obeyed the Lord, the vine grew and covered more and more of the land. The boundaries of the nation reached from the hill country in the south to the mighty cedars of Lebanon in the north, from the Mediterranean Sea on the west to the Euphrates on the east–and beyond (72:8; Ex. 23:31; Deut. 11:24; 2 Sam. 8:6; 1 Kings 4:24).

But the luxurious vine disobeyed the Lord, produced “worthless fruit” (see Isa. 5:2 nasb), and felt the chastening hand of the Lord. He withdrew His protection and permitted the enemy to enter the land and ruin the vineyard. Asaph prayed that the Lord might forgive and once again bless His people. The word “branch” in verse 15 is translated “son” in the New American Standard Bible and the New International Version, perhaps a reference to Jacob’s words about Joseph in Genesis 49:22. Israel was called God’s “son” (Ex. 4:22-23; see Hos. 11:1, which is a messianic reference in Matt. 2:15), and Benjamin means “son of my right hand.” While there may be messianic overtones in verses 15 and 17 (see 110:1, 5), the main idea is that Israel is God’s own people, His vine, and His chosen son. He planted the nation in Canaan, and He alone can protect and deliver them. He had treated the people like a favored son, just as Jacob had laid his right hand of blessing on Ephraim rather than the firstborn Manasseh (Gen. 48:12-20). They did not deserve His blessing, but in His grace He bestowed it. It is also possible that verse 17 refers to Israel’s king and expresses hope in the Davidic dynasty.

The final refrain introduces a third name for God, borrowed from verse 4: “O Lord God of hosts [Almighty, niv].” “Lord” is the name “Jehovah,” which is the covenant name of God. The psalmist appealed to the covenant and asked God to be faithful to forgive His people as they called upon Him and confessed their sins (Lev. 26:40-45; Deut. 30:1-10). This is the Old Testament version of 1 John 1:9. Spiritually speaking, the roots of Israel are still strong (Rom. 11:1ff., especially vv. 16-24), and one day the vine and olive tree will be restored, and Asaph’s prayer will be answered.