Sing aloud to God, our strength! Make a joyful shout to the God of Jacob!
Raise a song, and bring here the tambourine, the pleasant lyre with the harp.
Blow the trumpet at the New Moon, at the full moon, on our feast day.
For it is a statute for Israel, an ordinance of the God of Jacob.
He appointed it in Joseph for a covenant, when he went out over the land of Egypt, I heard a language that I didn’t know.
“I removed his shoulder from the burden. His hands were freed from the basket.
You called in trouble, and I delivered you. I answered you in the secret place of thunder. I tested you at the waters of Meribah.”
“Hear, my people, and I will testify to you, Israel, if you would listen to me!
There shall be no strange god in you, neither shall you worship any foreign god.
I am Yahweh, your God, who brought you up out of the land of Egypt. Open your mouth wide, and I will fill it.
But my people didn’t listen to my voice. Israel desired none of me.
So I let them go after the stubbornness of their hearts, that they might walk in their own counsels.
Oh that my people would listen to me, that Israel would walk in my ways!
I would soon subdue their enemies, and turn my hand against their adversaries.
The haters of Yahweh would cringe before him, and their punishment would last forever.
But he would have also fed them with the finest of the wheat. I will satisfy you with honey out of the rock.”
John Calvin 1540 · Public Domain On vv1, 4, 5, 6, 7, 8, 9, 10, 11, 13, 14, 15 1 Sing joyfully to God our strength. This psalm,…
1 Sing joyfully to God our strength. This psalm, it is probable, was appointed to be sung on the festival days on which the Jews kept their solemn assemblies. In the exordium, there is set forth the order of worship which God had enjoined. They were not to stand deaf and dumb at the tabernacle; for the service of God does not consist in indolence, nor in cold and empty ceremonies; but they were, by such exercises as are here prescribed, to cherish among themselves the unity of faith; to make an open profession of their piety; to stir up themselves to continual progress therein; to endeavor to join, with one accord, in praising God; and, in short, to continue steadfast in the sacred covenant by which God had adopted them to himself.
Such having been the use of festival days under the law, we may conclude, that whenever true believers assemble together at the present day, the end which they ought to have in view is to employ themselves in the exercises of religion — to call to their remembrance the benefits which they have received from God — to make progress in the knowledge of his word — and to testify the oneness of their faith. Men only mock God by presenting to him vain and unprofitable ceremonies, unless the doctrine of faith go before, stirring them up to call upon God; and unless, also, the remembrance of his benefits furnish matter of praise. Yea, rather it is a profanation of his name, when people quench the light of divine truth, and satisfy themselves with performing mere outward service. Accordingly, the faithful are here not only enjoined to come together to the tabernacle, but are also taught the end for which they are to assemble there, which is, that the free and gracious covenant which God has made with them may be brought anew to their remembrance, for increasing their faith and piety, that thus the benefits which they have received from him may be celebrated, and their hearts thereby moved to thanksgiving. With respect to the tabret, harp, and psaltery, we have formerly observed, and will find it necessary afterwards to repeat the same remark, that the Levites, under the law, were justified in making use of instrumental music in the worship of God; it having been his will to train his people, while they were as yet tender and like children, by such rudiments, until the coming of Christ. But now when the clear light of the gospel has dissipated the shadows of the law, and taught us that God is to be served in a simpler form, it would be to act a foolish and mistaken part to imitate that which the prophet enjoined only upon those of his own time. From this, it is apparent that the Papists have shown themselves to be very apes in transferring this to themselves. Under the new moon, by the figure synecdoche, is comprehended all the other high feasts. Sacrifices were daily offered; but the days on which the faithful met together at the tabernacle, according to the express appointment of the law, are called, by way of eminence, the days of sacrifice.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 3, 5, 6, 7, 8, 10, 13, 14, 15, 16 It seemeth that this Psalm was appointed for solemn…
It seemeth that this Psalm was appointed for solemn feasts and assemblies of the people to whom for a time these ceremonies were ordained, but now under the Gospel are abolished.
An instrument of music brought from Geth.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–16 Psa 81:1 « To the chief Musician upon Gittith,…
Psa 81:1 « To the chief Musician upon Gittith, [A Psalm] of Asaph. » Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.
Upon Gittith] An instrument brought from Gath, or used by Obed Edom, the Gittite; or a psalm to be sung at the vintages, i.e. at the Feast of Tabernacles. It containeth a solemn thanksgiving (for which cause also that feast was instituted), with so great joy, that Plutarch took occasion therehence to write, but falsely, that the Jews did then keep a feast, or holy day, to Bacchus, ωσχοφορια.
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Ver. 1. Sing aloud unto God] Be loud and large in his praises, set them forth cheerfully and courageously. God loveth zeal in all his services, In symposio gaudium cantu accendite.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16 Gittith; of which title See Poole "Psa 8:1".
Gittith; of which title See Poole "Psa 8:1".
Our strength; who is all our refuge and safeguard against all our enemies.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 8 When the people of God were gathered together in…
When the people of God were gathered together in the solemn day, the day of the feast of the Lord, they must be told that they had business to do, for we do not go to church to sleep nor to be idle; no, there is that which the duty of every day requires, work of the day, which is to be done in its day. And here,
I. The worshippers of God are excited to their work, and are taught, by singing this psalm, to stir up both themselves and one another to it, Psa 81:1-3. Our errand is, to give unto God the glory due unto his name, and in all our religious assemblies we must mind this as our business. 1. In doing this we must eye God as our strength, and as the God of Jacob, Psa 81:1. He is the strength of Israel, as a people; for he is a God in covenant with them, who will powerfully protect, support, and deliver them, who fights their battles and makes them do valiantly and victoriously. He is the strength of every Israelite; by his grace we are enabled to go through all our services, sufferings, and conflicts; and to him, as our strength, we must pray, and we must sing praise to him as the God of all the wrestling seed of Jacob, with whom we have a spiritual communion. 2. We must do this by all the expressions of holy joy and triumph. It was then to be done by musical instruments, the timbrel, harp, and psaltery; and by blowing the trumpet, some think in remembrance of the sound of the trumpet on Mount Sinai, which waxed louder and louder. It was then and is now to be done by singing psalms, singing aloud, and making a joyful noise. The pleasantness of the harp and the awfulness of the trumpet intimate to us that God is to be worshipped with cheerfulness and joy with reverence and godly fear. Singing aloud and making a noise intimate that we must be warm and affectionate in praising God, that we must with a hearty good-will show forth his praise, as those that are not ashamed to own our dependence on him and obligations to him, and that we should join many together in this work; the more the better; it is the more like heaven. 3. This must be done in the time appointed. No time is amiss for praising God (Seven times a day will I praise thee; nay, at midnight will I rise and give thanks unto thee); but some are times appointed, not for God to meet us (he is always ready), but for us to meet one another, that we may join together in praising Do. The solemn feast-day must be a day of praise; when we are receiving the gifts of God's bounty, and rejoicing in them, then it is proper to sing his praises.
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II. They are here directed in their work. 1. They must look up to the divine institution which it is the observation of. In all religious worship we must have an eye to the command (Psa 81:4): This was a statute for Israel, for the keeping up of a face of religion among them; it was a law of the God of Jacob, which all the seed of Jacob are bound by, and must be subject to. Note, Praising God is not only a good thing, which we do well to do, but it is our indispensable duty, which we are obliged to do; it is at our peril if we neglect it; and in all religious exercises we must have an eye to the institution as our warrant and rule: "This I do because God has commanded me; and therefore I hope he will accept me;" then it is done in faith. 2. They must look back upon those operations of divine Providence which it is the memorial of. This solemn service was ordained for a testimony (Psa 81:5), a standing traditional evidence, for the attesting of the matters of fact. It was a testimony to Israel, that they might know and remember what God had done for their fathers, and would be a testimony against them if they should be ignorant of them and forget them. (1.) The psalmist, in the people's name, puts himself in mind of the general work of God on Israel's behalf, which was kept in remembrance by this and other solemnities, Psa 81:5. When God went out against the land of Egypt, to lay it waste, that he might force Pharaoh to let Israel go, then he ordained solemn feast-days to be observed by a statute for ever in their generations, as a memorial of it, particularly the passover, which perhaps is meant by the solemn feast-day (Psa 81:3); that was appointed just then when God went out through the land of Egypt to destroy the first-born, and passed over the houses of the Israelites, Exo 12:23, Exo 12:24. By it that work of wonder was to be kept in perpetual remembrance, that all ages might in it behold the goodness and severity of God. The psalmist, speaking for his people, takes notice of this aggravating circumstance of their slavery in Egypt that there they heard a language that they understood not; there they were strangers in a strange land. The Egyptians and the Hebrews understood not one another's language; for Joseph spoke to his brethren by an interpreter (Gen 42:23), and the Egyptians are said to be to the house of Jacob a people of a strange language, Psa 114:1. To make a deliverance appear the more gracious, the more glorious, it is good to observe every thing that makes the trouble we are delivered from appear the more grievous. (2.) The psalmist, in God's name, puts the people in mind of some of the particulars of their deliverance. Here he changes the person, Psa 81:6. God speaks by him, saying, I removed the shoulder from the burden. Let him remember this on the feast-day, [1.] That God had brought them out of the house of bondage, had removed their shoulder from the burden of oppression under which they were ready to sink, had delivered their hands from the pots, or panniers, or baskets, in which they carried clay or bricks. Deliverance out of slavery is a very sensible mercy and one which ought to be had in everlasting remembrance. But this was not all. [2.] God had delivered them at the Red Sea; then they called in trouble, and he rescued them and disappointed the designs of their enemies against them, Exo 14:10. Then he answered them with a real answer, out of the secret place of thunder; that is, out of the pillar of fire, through which God looked upon the host of the Egyptians and troubled it, Exo 14:24, Exo 14:25. Or it may be meant of the giving of the law at Mount Sinai, which was the secret place, for it was death to gaze (Exo 19:21), and it was in thunder that God then spoke. Even the terrors of Sinai were favours to Israel, Deu 4:33. [3.] God had borne their manners in the wilderness: "I proved thee at the waters of Meribah; thou didst there show thy temper, what an unbelieving murmuring people thou wast, and yet I continued my favour to thee." Selah - Mark that; compare God's goodness and man's badness, and they will serve as foils to each other. Now if they, on their solemn feast-days, were thus to call to mind their redemption out of Egypt, much more ought we, on the Christian sabbath, to call to mind a more glorious redemption wrought out for us by Jesus Christ from worse than Egyptian bondage, and the many gracious answers he has given to us, notwithstanding our manifold provocations.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–15 Sing aloud unto God our strength,.... The strength of…
Sing aloud unto God our strength,.... The strength of Israel, who, by strength of hand, and a mighty arm, brought Israel out of Egypt, protected and upheld them in the wilderness, and brought them to, and settled and established them in the land of Canaan; and who is the strength of every true Israelite, from whom they have both their natural and spiritual strength; so that they can exercise grace, perform duty, bear afflictions, withstand temptations, fight with and conquer enemies, and hold on and out unto the end; and therefore have reason to sing the praises of God with great fervour, zeal, and affection:
make a joyful noise unto the God of Jacob; or Israel, being the God that had made a covenant with them, had chosen them for his peculiar people, and had redeemed them out of the house of bondage, and bestowed peculiar favours upon them; and therefore were under obligation to show forth his praise vocally and audibly, and with strong expressions of joy; and the spiritual Israel of God much more so, who have an interest in the covenant of grace, and share in electing, redeeming, and calling grace, by all which he appears to be their God and Father, in a special sense.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 5, 6, 7, 8, 10, 15, 16 This psalm may assist us in our solemn feast-days,…
This psalm may assist us in our solemn feast-days, in praising God, for what he is, and what he has done, ver. 1-7. In admonishing one another, concerning our obligations to God, the danger of revolting from him, and the happiness of keeping close to him, ver. 8-16. To the chief musician upon Gittith, A psalm of Asaph.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 10, 11, 12, 13, 14, 15, 16 An exhortation to the people to praise God for…
PSALM LXXXI
An exhortation to the people to praise God for his
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benefits, 1-7;
and to attend to what he had prescribed, 8-10;
their disobedience lamented, 11;
the miseries brought on themselves by their transgressions,
12-16.
NOTES ON PSALM LXXXI
The title is the same as to Ps 8:1, which see. There are various opinions concerning the occasion and time of this Psalm: but it is pretty generally agreed that it was either written for or used at the celebration of the Feast of Trumpets, (see on Le 23:24,) which was held on the first day of the month Tisri, which was the beginning of the Jewish year; and on that day it is still used in the Jewish worship. According to Jewish tradition, credited by many learned Christians, the world was created in Tisri, which answers to our September. The Psalm may have been used in celebrating the Feast of Trumpets on the first day of Tisri, the Feast of Tabernacles on the fifteenth of the same month, the creation of the world, the Feasts of the New Moons, and the deliverance of the Israelites from Egypt; to all which circumstances it appears to refer.
Verse 1. Sing aloud unto God our strength] There is much meaning here: as God is our strength, let that strength be devoted to his service; therefore, sing aloud! This is principally addressed to the priests and Levites.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 4, 6, 8, 11, 12, 13, 14, 16 Psa 81:1-3. Sing aloud unto God our strength —…
Psa 81:1-3. Sing aloud unto God our strength — Our refuge and defence against all our enemies. Bring hither the timbrel, &c. — All which instruments were then prescribed and used in their solemn meetings. Blow up the trumpet in the new-moon — Which was a sacred and festival time. But this may be understood, either, 1st, Generally of every new-moon; or, rather, 2d, Specially of that new-moon which began the seventh month, the month Tisri, when a solemn feast was kept, which was always proclaimed by the sound of trumpets. Compare this passage with Lev 23:24, and Num 29:1, where this day is called a day of blowing of trumpets; it being the first day of the Jewish civil year, and the time when the world was supposed to have been created, the fruits being then ripe. “The fixing of the time of the new-moon among the Jews, for want of astronomical tables, was done in this manner. The first persons who observed, or thought they observed, the new-moon, were to repair immediately to the grand council to give notice of it. Inquiry was then made into the credibility of the informers, and whether their information agreed with such computations as they were then able to make. After which the president proclaimed the new-moon, by saying, מקדשׁ, mikdash, it is consecrated, or holy. This word was twice repeated aloud by the people, after which it was ordered to be proclaimed everywhere by the sound of the trumpet.” — Univ. Hist., vol. 3. p. 33.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–16 Sing aloud unto God our strength - The strength…
Sing aloud unto God our strength - The strength and support of the nation; he from whom the nation has derived all its power. The word rendered sing aloud means to rejoice; and then, to make or cause to rejoice. It would be appropriate to a high festal occasion, where music constituted an important part of the public service. And it would be a proper word to employ in reference to any of the great feasts of the Hebrews.
Make a joyful noise - A noise indicating joy, as distinguished from a noise of mourning or lamentation.
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Unto the God of Jacob - Not here particularly the God of the patriarch himself, but of the people who bore his name - his descendants.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 81
Psalms 81
To the chief Musician upon Gittith, A Psalm of Asaph
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2 Sing aloud unto God our strength:
Make a joyful noise unto the God of Jacob.
3 Take a psalm, and bring hither the timbrel,
The pleasant harp with the psaltery.
4 Blow up the trumpet in the new moon,
In the time appointed, on our solemn feast day.
5 For this was a statute for Israel,
And a law of the God of Jacob.
6 This he ordained in Joseph for a testimony,
When he went out through the land of Egypt:
Where I heard a language that I understood not.
7 I removed his shoulder from the burden:
His hands were delivered from the pots.
8 Thou calledst in trouble, and I delivered thee;
I answered thee in the secret place of thunder:
I proved thee at the waters of Meribah. Selah.
9 Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me;
10 There shall no strange god be in thee;
Neither shalt thou worship any strange god.
11 I am the Lord thy God,
Which brought thee out of the land of Egypt:
Open thy mouth wide, and I will fill it.
12 But my people would not hearken to my voice;
And Israel would none of me.
13 So I gave them up unto their own hearts’ lust:
And they walked in their own counsels.
14 Oh that my people had hearkened unto me,
And Israel had walked in my ways!
15 I should soon have subdued their enemies,
And turned my hand against their adversaries.
16 The haters of the Lord should have submitted themselves unto him:
But their time should have endured for ever.
17 He should have fed them also with the finest of the wheat:
And with honey out of the rock should I have satisfied thee.
EXEGETICAL AND CRITICAL
Contents and Composition. On the superscription see Introd. § 12, No. 7. The Psalm falls into two divisions of such distinct characters, that Olshausen has been led to assume the existence of two poems originally distinct, the second of which, moreover, has been mutilated at the beginning and end. But the first section, Psa_81:2-6, forms the introduction to the second, Psa_81:7-16, which in the form of a declaration from God Himself, contains an exhortation addressed to the Church bidding them celebrate a certain festival in a manner pleasing to Him. For after a demand for joyful celebration, with music of all kinds, which in Psa_81:2 is directed to the whole people (Ezr_3:11,) there follows in Psa_81:3, one addressed to the Levites (2Ch_5:12); and lastly, in Psa_81:4, one to the Priests (Num_10:10; 2Ch_7:6), while in Psa_81:5-6 this summons is supported by an allusion to the Divine institution of the festival. Then begins the exhortation placed in the mouth of Jehovah Himself, attention being called to the blessings which the festival was designed to commemorate (Psa_81:7-8). Upon this is based a demand for His exclusive worship in Israel (Psa_81:9-11). A complaint of former disobedience is then introduced, (Psa_81:11; Psa_81:13), which is followed by a desire for present and future obedience, enforced and impressed upon the minds of the people by the promise of abundant blessing (vers 14–17).
The reference to the historical circumstances attending the establishment of the festival is favorable to the supposition that the Passover is intended, as the one which begins with the full moon of the month Nisan (Venema, De Wette, Hengst., Delitzsch, Hitzig). For Psa_81:6 does not speak of the Exodus from Egypt (The ancient translators, Aben Ezra, Luther, Geier, Köster) or of the march of Joseph=Israel through the land of Egypt, that is, through the midst of the country before the eyes of the Egyptians while they were unable to prevent them, (Calvin, Rudinger, Hengstenberg), but of the passing of God against or over the land in connection with the slaying of the first-born (Kimchi and most of the recent commentators). Without this historical reference, we would be inclined to think of the feast of Tabernacles (Hupfeld and most of the ancients after the Targum and Talmudical tradition) for this was celebrated during the full moon of the month Tischri, whose new moon began the civil year of the Jews, the day of the sounding of trumpets, (Lev_23:24; Num_29:1), to which Psa_81:4 a seems expressly to allude But it is to be remarked, against this supposition, that all the new-moons were distinguished as sacred days not only by sacrifices (Num_28:1 f) but also by trumpet blowing (Num_10:10). Hence there are no better means of deciding afforded by the latter, than by the expression: “day of our feast.” For, though the feast of Tabernacles is frequently named simply “the feast” (הֶחָנ) yet this expression denotes also the Passover (Exo_12:14; Num_28:17, comp. Isa_30:29, and Hitzig on Eze_45:21), and the assertion of Hupfeld (De primitiva et vera festorum apud Hebr. ratione1851), that the solemn character of the Passover-festival excluded the manifestations of joyfulness, and that what is said on the subject in 2Ch_30:20 f. is to be rejected as unhistorical, has not been allowed to pass uncontradicted (comp. Delitzsch on the passover-rites during the period of the Second Temple in the Zeitschrift für luhh. Kerche und Theologie 1855). The original significance of the festival spoken of, lying, as it does here, beyond the field of the historical retrospect, does not come into view as bearing upon the observance of the feast, or the reference of the Psalms to the latter generally. There is therefore no importance to be attached to the remark of Delitzsch that the feast of tabernacles appears in the earliest giving of the law (Exo_23:16; Exo_34:22), as the feast of the ingathering of the harvest, and that it did not receive its historical connection with the journeying through the wilderness until the addition was made referring to the celebration of the festival in Canaan (Lev_23:39-44). But the fact that the great day of Atonement fell upon the tenth of Tischri is certainly of importance. For if the Psalmist were speaking of the feasts of that month it would surely be surprising that no allusion was made in the Text to this day, which fell directly between the new and the full moon. It is also in favor of Nisan, that the rejoicing, which begins on its new-moon as the first day of the sacred new year, could be united without any interruption to that of the full moon and its festival. This connection between the two would be distinctly expressed, if the words “at the full moon” could be placed at the end of the verse (Hupfeld). But such a transposition would be too violent. The juxtaposition, however, of the new and the full moon does not compel us either to assume, that this Psalm was intended to be sung at both feasts (Muntinghe, Rosenmüller), or to explain the words which denote the new moon, as referring to the month generally, (Venema, Hengstenberg). It is only the blowing at the new and the full moon that is spoken of, and the former could, without prejudice to its special meaning, be mentioned here also as the formal proclamation (Maurer) of the great festal day which fell in the same month. For the usual rendering: “in the day of our feast,” is wrong. Because לְ is used and not בְּ it must mean: against, or, for (Gen_7:14; Job_21:30). Nor are we instead of, “in the full moon” (after the analogy of the Syriac since De Dieu) to translate indefinitely “at the appointed time”4 (Sept. Vulg., Aben Ezra and others), or even “in the new moon as in the day of the moon’s being covered” (according to the Talmudical explanation).
[The explanation of חדשׁ in Psa_81:4 given by Hengstenberg and referred to above, namely, that it means the month, and that consequently “the month is first named, and then the particular part of it” seems to me to be more natural than Dr. Moll’s supposition. The verse seems to have been an imitation of the formula, employed in Lev_23:5, and frequently in the designation of any particular feast day. This view is also adopted and defended by Alexander. An additional reason may be given for this sense of the word. The historical allusions plainly require that the Passover be understood as the feast in question. All the various opinions and needless discussions thereon have arisen from the assumption that the word must mean “new moon,” which naturally suggests, as shown above, the feast of Tabernacles.—J. F. M.]
On the instruments comp. Introd., § 11. The time of the composition can only be inferred approximately from the fact that essential points of agreement with Psalms 77, 78 lead us to refer them all to one and the same author. The desultory character of the poem, and the circumstance that God addresses the Church in the declaration concerning the feast, are both conditions which suit the prophet-singer Asaph. According to Talmudical tradition this Psalm was also the Jewish new-year Psalm, and in the weekly liturgy of the Temple was to be sung on Thursday as Psalms 82 on Tuesday.
[The following is Dr. Alexander’s rendering of Psa_81:4, on which compare the remarks above: “Blow, in the month, the trumpet at the full moon, on the day of our feast.”—J. F. M.]
Psa_81:6. I heard a language that I understood not.—In this Psalm as in many lyrico-prophetical utterances of the Old Testament God and the poet are alternately the speakers. It would be altogether unnatural to introduce between them, without any notice whatever, the people, first designated Joseph, as here speaking also, and to make them say that they had heard a language spoken in Egypt, which they did not understand. (The form יהְוֹסֵף is used poetically after the analogy of compound names beginning with יְהוֹ). It is true indeed that in other places (Deu_28:49; Isa_33:19; Jer_5:15; Psa_114:1) great importance is attached to this in order to set forth the blessings of deliverance from the oppression of a strange-speaking people and of the possession of a home freed from foreign occupation. It is also allowable to give a turn to the sentence, by connecting it with the foregoing infinitive (Ewald), which is unassailable on grammatical grounds, instead of supplying, incorrectly, the adverb of place: “where” (Hengstenberg and most of the ancients) which owes its origin to the false reference of the “going forth” to the people of Israel. But even if the people could be considered as the subject, the language heard and unknown, that is, strange to them, when God went forth against the land of Egypt, could not have been the Egyptian language, which they had listened to for 430 years. With this connection of the clauses it would be much more correct to understand the language of God (Lud. de Dieu, Köster) in the judgment inflicted upon Egypt heard by the Israelites and not understood by them. But if we assume that it is God’s speaking that is mentioned, and consider the Psalmist as the one who hears, it is then most natural to take the sentence as independent, and to understand it of the language of revelation. But the Psalmist does not say that he is now hearing the unknown voice uttering what follows (De Wette). God does, it is true, utter what follows, and His words are the contents of what is heard. But this utterance is neither cited as being His, nor introduced as a revelation made suddenly (Döderderlein, Muntinghe, Olshausen). It is rather presented in such a manner that the prominence is not given to what is sudden, unexpected, or overpowering in the communication, on account of which the recipient of it is unable to tell how it is made, but to the character of the language of revelation, as not coming within the range of human acquirement as other kinds of speech do. For שׂפת denotes neither a special declaration nor the voice by which it is pronounced, but primarily the lips, then (as also the tongue), dialect, idiom, language in its special signification (Böttcher, Proben, p. 50); and ידע expresses knowing by investigation, proof, or study. By this explanation: “language of such a kind, as, etc.,” we avoid the difficulty which results from supplying a genitive of the person, which is certainly admissible linguistically. For, in the present connection, the language or kind of speech of one not known by the Psalmist (or by the Israelitish Church) would only suggest again to us a spiritvoice, or that speaking, or the sound of a lip was heard, while the form could not be distinctly seen, nor the face be recognized (Job_4:12). For there is no ground given in the context for maintaining, by referring to Exo_6:2, that God Himself is meant, who in His name and nature is both known and unknown (Delitzsch). The context rather refers to the “testimony” given by God, which is authentically explained by Him in the sequel (Hupfeld). [Perowne: “The interpretation which regards the language here spoken of as the voice of God, and as virtually given in the following verses, is now that most commonly adopted.” To express this we must omit the italicized where of the English Version, and make the words form an independent sentence.—J. F. M.]
Psa_81:7-8. Carrying-basket [E.V.: pots]. Similar baskets are not only found represented on Egyptian monuments, but there are also inscriptions which mention the Aperin (עברים) who dragged stones to the great watch-tower (Papyrus Leydensis, I. 346) or to the treasure-house (id. I. 349, following Lauth) of the city of Rameses. But the translation: pot, is also allowable (many following Isaaki and Kimchi) with reference to the work of the Israelites in clay, (Exo_1:14).—The veil of the thunder [E. V., secret place of thunder] is not the clouds generally, which in several theophanies (Psa_18:12; Hab_3:4) are mentioned as veiling the majesty of God, and at the same time manifesting it; but the cloudy and fiery pillar (Exo_13:21), from out of which God wrought His wonders against the Egyptians in the passage of the Red Sea, Exo_14:19 f. (most, following Kimchi). For along with the first great miracle of the journey the second is mentioned, the water smitten from the rock (Ex. 17:17). By employing the local designation “water of Meribah”=water of strife, as well as by the words. “I proved thee,” the way is prepared for the reproach which follows (Hengst.), and the unbelief and ingratitude of the Israelites at that time pointed out (Luther).
Psa_81:11-12. Open wide thy mouth.—It is against the context to refer this expression to hunger for God’s word, and to the desire to appropriate God’s laws as the bread of life and the food of the soul, Psa_119:131; Jer_15:16; Eze_2:8 (Targum., Schnurrer). For the words serve as a poetical momentum to raise into prominence the idea of God’s readiness to satisfy all needs (Hupfeld), but have their real ground in this truth, that the feeling of need and desire for its satisfaction must be accomplished by a confession of our own inability to accomplish this end. [Psa_81:12. Perowne; “So I gave them up. The word is used of the letting go of captors, slaves, etc., of giving over to sin, Job_8:4. This is the greatest and most fearful of all God’s punishments. Comp. Psa_78:29.—Stubbornness. The word occurs once in the Pentateuch, Deu_19:18. and several times in Jeremiah. The English Version renders it here lusts,5 and in all the other passages, imagination, but wrongly.”—J. F. M.]
Psa_81:16 f. Their time is not the evil time of the haters of God (Theodoret, Isaaki, Aben Ezra) but the lifetime of the Israelites (Kimchi) and that as a people (Hitzig), Psa_89:30; Psa_89:37. The last verse has an unmistakable allusion to Deu_32:13. In that passage there follows besides: “oil out of the flinty rock.” Honey out of the rock is probably not wild honey, as an emblem of good things obtained without labor, or as describing the fertility of the country. But the later. which is frequently mentioned as a type of the Divine blessing, is distinguished as something extraordinary and preternatural by this hyperbolical expression. A change of צוּר into צוּף after Pro_16:21 (Olshausen) is consequently unnecessary. But the slight change in the pointing by which the vav conversive becomes vav copulative (Olshausen) is quite natural. In this case the promise is continued, and this continuation was not merely to be expected, but the transition to the third person (occasioned by the naming of Jehovah in the preceding verse) and the immediate return to the first person become hereby intelligible and agreeable. The present pointing, on the contrary, which arose, perhaps, from considerations of euphony, (Hupfeld) requires us in strictness to separate the last clause from the preceding, and to regard it as an account of an actual event (Sept., Syriac, Ewald, Hitzig, Delitzsch). But it has an altogether different position and significance from those of the historical pictures, with which Psalms 77, 78. abruptly conclude, and is followed by no further utterances from God. We can hardly assume that the narrative portion has been transferred from the end of Psa_81:8 to the end of the Psalm, and there is the less reason for this assumption, as in that case there would be no occasion for the change of the personal pronouns. [Alexander: “The English Version refers these four verses all to past time, had hearkened, had walked, should have subdued, should have submitted, etc. This is in fact the true construction of Isa_48:18; but there the conditional or optative particle is construed with the preterite, and not with the future tense, as here, which makes an essential difference of syntax. See Nordheimer’s Heb. Gr., § 1078”.—J. F. M.]
DOCTRINAL AND ETHICAL
1. The Church has at all times to give to God the Lord the honor and acknowledgment which are His due; but especially must it manifest to the whole world its sense of this obligation by its observance of the sacred seasons appointed specially for this end, and, by maintaining these sacred ordinances, contribute to their preservation in the world, and show themselves to be, and build themselves up as, a Church of God. This is most effectually done, partly by solemn prayers, psalms, and hymns, to the praise of the Lord, partly by proclaiming His mighty deeds, and especially those which have served to found and maintain His Church in the world, and by a practical meditation upon them; partly by appropriating in God’s worship the blessings, means of grace, and salvation, offered and supplied to the members of the Church through God’s special ordinances.
2. The obligation of the Church to honor and serve God is based upon His right to the Church which He has redeemed and purchased from bondage as His own inheritance. Thus all the sacred days of the Church of God have an actual and historical foundation, which on one side stands related to the revelation of God, and on the other to the salvation of its members. The feasts of the Old Testament receive in this way a typical significance, and their celebration, a moral character essentially distinct from heathen worship, and divested of the sensuousness which marks the rites of many forms of religion.
3. Faithfulness to the only true God is manifested, on the one hand, by obedience to His commands and ordinances, and on the other, by trusting to His promises and gifts. In both aspects we have examples of warning and encouragement in the history of our forefathers. But it is of paramount importance that we do not study these examples merely as the subjects of a narrative, but that we make them subservient to practical wisdom in life. For, according to men’s desires, and according to their conduct, will there be measured out and allotted to them, what will cast them to the ground, or preserve them in life; and God deals out with no sparing hand, nor does the covenant relation protect the unfaithful, ungrateful, and disobedient. He who will not hear must feel. But if the sinner is converted from the error of his way, God gives him to taste renewed mercy, and to experience the transcendent power of His salvation. And He attracts and invites him in His compassion to this course by holding out to him His promises.
HOMILETICAL AND PRACTICAL
The mighty deeds of God, which we celebrate in our solemn assemblies have their significance, not merely in the history of our forefathers, but also for the life of the Church even to the end of the world.—In the sacred seasons of our Church let us not only praise God with joyful song and grateful prayer, let us also seek to be edified by the preaching of His word.—The solemn services of our sacred days are not founded upon human will, but upon the command of God.—True praise to God does not consist in outward actions and ceremonies, but in a personal consecration to God in order to more confirmed fidelity to His covenant.—God may prove us, but let us not dare to tempt Him.—As unfaithfulness to God bears its bitter fruits, so does faithfulness its sweet fruits of promise.—When we hear of the sins of the fathers, it is not enough that we deplore them, we must avoid them too.
Starke: Let him who will sing, sing to God’s glory.—Sabbaths and sacred days are nothing but monuments of Divine blessings. If men would but bear this in mind, many acts of desecration would be unperformed.—In the first commandment lies the ground-work of all the others; for to him who does not fear, love, and trust in God, there is no sin so great as that he cannot fall into it.—God is much more willing to bestow upon us His mercy than we are to receive it.
Osiander: Let us bear in mind, that it is not human devices, but true godliness, that makes us secure from our foes.—Menzel: It is the nature and custom of the world to let God say what He will, and then to do as it wills.—Frisch: Let the world follow its ways, but keep thou firm to the ways of God’s children, who seek their happiness in Him.—Rieger: What the Lord can arouse in the conscience of every one; with what powerful leadings and gracious offers He can encourage a heart, when He appears before it with these words: Hear, I will testify.—Richter (Hausbibel): God loves specially in us the ever-open mouth of the soul. It is no trouble to Him to feed and revive us. But he who despises His willing goodness and mercy is an abomination to Him.—Tholuck: Such is man! He laments that prosperity has forsaken him, and in departing from the way of his God, he leaves the way of happiness.—Guenther: We are and shall be the people of God. Do we hearken to His voice? Do we long after communion with Him?—Why is it so ill with thee here below? Because thou dost not hearken to God, because thou dost not walk in His ways. How well it might be with us if we would only have it so!—Taube: What God by His Divine right has ordained for a testimony to His people, is now Israel’s sacred duty and rich blessing.—The excellence of God’s love is displayed in three of its attributes. It rebukes, it complains, it allures.
[Matth. Henry: God’s grace is His own, and He is debtor to no man; and yet as He never gave His grace to any that could say they deserved it, so He never took it away from any but such as had first forfeited it.—God would have us do our duty to Him that we may be qualified to receive favor from Him. He therefore delights in our serving Him, not because He is the better for it, but because we shall be.
Scott: As the giving of the law from Mount Sinai, and the trials of Israel in the wilderness were proofs of the Lord’s peculiar regard to that people, so humiliating convictions of sin, and sharp afflictions, are generally, and the law written in our hearts, always, evidential of the love of God to our souls.—J. F. M.]
Footnotes:
[4][So the Engl. Vers. In this the root is supposed to be cognate with כסם to divide out. But the Syriac Keso (comp. כסה), the full moon, as being covered furnishes the key to the right meaning.—J. F. M.]
[5][The meaning hardness (transferred by Hengstenberg to wickedness) is established beyond dispute. The Syriac and the Hebrew derivatives from the same root show this. The rendering “lusts” probably arose in this way. The LXX. being ignorant of the true meaning followed the parallelism and translated ἐπιτήδευμα in both clauses, which our translators adopted in the first.—J. F. M]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 5, 6, 7, 8, 9, 11, 12, 13, 14, 15, 16 1. Sing aloud—This call upon the people to join…
1. Sing aloud—This call upon the people to join together, to shout aloud joyfully to God, is according to all Old and New Testament ideas of divine worship. “Thou shalt rejoice in thy feast” was a command, (Deu_16:14;) and therefore Nehemiah disallowed mourning on a day of worship. “This is a holy day unto the Lord your God; mourn not nor weep… for the joy of the Lord is your strength.” Neh_8:9-10. Mourning was counted by the Hebrews as an unclean act, unfitting the worship of God. It was regarded as the immediate consequence of sin and the death sentence. Hence, the bread eaten by mourners was unclean. (Leviticus 26, 14; Hos_9:4;) the high priest and Nazarite were prohibited mourning, even for a father or a mother, (Lev_21:10-11; Num_6:2; Num_6:7-8;) though the inferior priests might take on mourning for near relatives, Lev_21:1-4. The reason assigned for this prohibition of mourning is, that the priest was holy, and “the anointing oil of God was upon him.” Lev_21:8; Lev_21:12
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–16 1. God our strength] Cp. Exo_15:2; Psa_46:1.
1. God our strength] Cp. Exo_15:2; Psa_46:1.
1–3. A call to the joyous celebration of the festival, addressed to the whole congregation (Psa_81:1), to the Levites as the appointed leaders of the Temple music (Psa_81:2), and to the Priests, whose special duty it was to blow the trumpets (Psa_81:3). See Num_10:8; Num_10:10; Jos_6:4 ff.; 2Ch_5:12 ff; 2Ch_7:6; Ezr_3:10.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 12, 13, 15, 16 (2) Take a psalm.—Rather, Strike up a tune (with…
(2) Take a psalm.—Rather, Strike up a tune (with voice and harp).
Bring hither the timbrel.—Literally, Give a timbrel (or, drum), which evidently means “sound the timbrel,” and may, perhaps, be explained by a phrase sometimes found in Hebrew—“Give a voice,” i.e., speak. Such phrases as “Let them have the drum,” “Give them the drum,” may illustrate the expression. (For the instrument, tôph, see Exo_15:20, and consult Bible Educator, 2:214 seq.)
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Harp . . . psaltery.—See Note, Psa_33:2.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–16 PROFESSOR CHEYNE regards this psalm as composed of "two…
PROFESSOR CHEYNE regards this psalm as composed of "two distinct lyrical passages," accidentally thrown together (compare his theory of Ps 19, 24, 36, 55, 77, etc.); and certainly there is more reason for this than can be adduced for his other separations. It is difficult to trace any connection between the joyous opening strophe (vers. 1-5) and the sad and chastened monody which follows (vers. 6-16).
Vers. 1-5 appear to be the preface of a song of thanksgiving, intended for public recitation at one of the great public festivals either the Passover or the Feast of Tabernacles.
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Vers. 6-16 are part of a psalm of complaint, wherein God expostulates with his people.
Sing aloud unto God our Strength. "Loud" singing is regarded as indicative of earnestness and sincerity. (see 2Ch_20:19 Neh_12:42 Psa_33:3 Psa_98:4, etc.) (On God as Israel"s "Strength," see Psa_27:1 Psa_28:8 Psa_46:1 Psa_111:7) Make a joyful noise unto the God of Jacob. The word translated "make a joyful noise" is especially used of the blare of trumpets. (Lev_23:24 Num_29:1)
HOMILIES BY R. TUCK Vers. 1-3. The consecration of music.
Instrumental music was associated with the Mosaic festivals; but the organization of music for ordinary religious worship is supposed to have been the work of David. The important differences between ideas of music in the ancient East and in the modem West needs to be carefully shown. Noise is chiefly considered in the East, harmonies are most valued in the West. Even the chanting at religious services was more like that which we call "Gregorian" than like the double tunes ordinarily used. Public services gained a new and attractive feature when music was introduced into them; and those gifted with the power of singing and playing were allowed to take part in them. Then public services rose from being bare duty to become personal pleasure. Perhaps David"s work in consecrating to God"s worship poetical and musical gifts has never been worthily estimated. Thomson tells us that "the Orientals know nothing of harmony, and cannot appreciate it when heard." He went to a grand concert of instrumental musicians. "Seated on a raised platform at one end of the room were half a dozen performers, discoursing strange music from curious instruments, interspersed with wild bursts of song, which seemed to electrify the congregation. They had a violin, two or three kinds of flutes, and a tambourine. One man sat by himself, and had a large harp." "No doubt the temple service, performed by those who trained for it, stirred the deepest fountains of feeling in the vast assemblies of Israel, at the great feasts.
I THE CONSECRATION OF MUSIC AND SONG TO GOD. All man"s talents, gifts, and endowments can be devoted to the service of God. Man has no power poetical, artistic, musical, dramatic, or practical in the use of which he cannot or may not serve God. Very strange was the notion once entertained that instrumental music was not becoming to God"s worship. And even yet there is a strange limitation to particular instruments, which alone are regarded as appropriate. We need to see more clearly that every gift has its Divine sphere of service.
II THE CONSECRATION OF MUSIC AND SONG TO MAN. Especially to man"s artistic culture, and to man"s pleasant and healthy recreation. The gifted in this direction are human benefactors. But we need to secure consecration to the highest and best interests of man. The gifted should never pander to low tastes, or help to degrade their fellows.
III THE CONSECRATION OF MUSIC AND SONG TO THE SERVICE OF GOD THROUGH THE SERVICE OF MAN. This should be the high aim of all the gifted. In the use of their gifts so to serve their fellow men, as that God should be glorified through their ministry. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–16 Title. To the Chief Musician upon Gittith. Very little…
Title. To the Chief Musician upon Gittith. Very little is known of the meaning of this title. We have given the best explanation known to us in connection with Psalm 8 in Vol. 1 of this work. If it be intended to indicate a vintage song, it speaks well for the piety of the people for whom it was written; it is to be feared that in few places even in Christian countries would holy hymns be thought suitable to be sung in connection with the winepress. When the bells upon the horses shall be holiness unto the Lord, then shall the juice of the grape gush forth to the accompaniment of sacred song. A Psalm of Asaph. This poet here again dwells upon the history of his country; his great forte seems to be rehearsing the past in admonitory psalmody. He is the poet of the history and politics of Israel. A truly national songster, at once pious and patriotic.
Divisions. Praise is called for to celebrate some memorable day, perhaps the passover; whereupon the deliverance out of Egypt is described, Ps 81:1-7. Then the Lord gently chides his people for their ingratitude, and pictures their happy estate had they but been obedient to his commands.
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Ver. 1. Sing, in tune and measure, so that the public praise may be in harmony; sing with joyful notes, and sounds melodious.
Aloud. For the heartiest praise is due to our good Lord. His acts of love to us speak more loudly than any of our words of gratitude can do. No dulness should ever stupefy our psalmody, or half heartedness cause is to limp along. Sing aloud, ye debtors to sovereign grace, your hearts are profoundly grateful: let your voices express your thankfulness.
Unto God our strength. The Lord was the strength of his people in delivering them out of Egypt with a high hand, and also in sustaining them in the wilderness, placing them in Canaan, preserving them from their foes, and giving them victory. To whom do men give honour but to those upon whom they rely, therefore let us sing aloud unto our God, who is our strength and our song.
Make a joyful noise unto the God of Jacob. The God of the nation, the God of their father Jacob, was extolled in happy music by the Israelitish people; let no Christian be silent, or slack in praise, for this God is our God. It is to be regretted that the niceties of modern singing frighten our congregations from joining lustily in the hymns. For our part we delight in full bursts of praise, and had rather discover the ruggedness of a want of musical training than miss the heartiness of universal congregational song. The gentility which lisps the tune in well bred whispers, or leaves the singing altogether to the choir, is very like a mockery of worship. The gods of Greece and Rome may be worshipped well enough with classical music, but Jehovah can only be adored with the heart, and that music is the best for his service which gives the heart most play.
Title. It is remarkable that as Psalm 80 treats of the church of God under the figure of a vine, so the present is entitled, "upon Gittith, "literally upon the winepress. Whether the expression was meant to refer to a musical instrument, or to some direction as to the tune, is uncertain. In our Saviour's adoption of the figure of a vineyard to represent his church, he speaks of a winepress dug in it, Mt 21:33. The idea refers itself to the final result in some sense, in a way of salvation of souls, as the same figure of a winepress is used in Revelation 16 of the final destruction of the ungodly. W. Wilson.
Ver. 1. Congregational singing should be general, hearty, joyful. The reasons for this, and the benefits of it.
Ver. 1-3.
1. Praise should be sincere. It can come from the people of God only.
2. It should be constant: they should praise God at all times.
3. It should be special. There should be seasons of special praise.
(a) Appointed by God, as Sabbaths and solemn feasts.
(b) Demanded by providence on occasion of special
deliverances and special mercies.
4. It should be public: "sing aloud:" "bring hither, "etc. G. R.
Psalms 81:2*
Ver. 1-3. See Psalms on "Ps 81:1" for further information.
Psalms 81:3*
Ver. 1-3. See Psalms on "Ps 81:1" for further information.
Psalms 81:4*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 5, 7, 8, 10, 11, 13, 16 Sing aloud unto God our strength: make a joyful…
Psa_81:1-16
Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.
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A revelation of three great subjects
I. True worship (verses1-5)
1. True worship is the highest happiness, which consists in--
(1) Right activity. Worthy of our nature. In harmony with all our faculties.
(2) The highest love.
(3) The sublimest hope.
2. True worship is a Divine ordinance, binding on all moral intelligences.
(1) Right in itself.
(2) Essential to their happiness.
II. Divine kindness (Psa_81:6-10). This appears in--
1. Their deliverance from thraldom. Gods mercy should inspire the soul with gratitude; and gratitude is an element of worship.
2. Answering their prayer.
3. Giving them direction.
III. Human foolishness (Psa_81:11-16). By disobedience they lost--
1. His superintending care.
2. Victory over enemies.
3. The choicest provisions. Disobedience to the Divine law is supreme folly. Sinners are fools. The Bible calls them so, and the experience of humanity proves them such. (Homilist.)
Exhortation to sing Gods praise
If you begin praising God you are bound to go on. The work engrosses the heart. It deepens and broadens like a rolling river. Praise is something like an avalanche, which may begin with a snowflake on the mountain moved by the wing of a bird, but that flake binds others to it and becomes a rolling ball: this rolling ball gathers more snow about it till it is huge, immense; it crashes through a forest; it thunders down into the valley; it buries a village under its stupendous mass. Thus praise may begin with the tear of gratitude; anon the bosom swells with love; thankfulness rises to a song; it breaks forth into a shout; it mounts up to join the everlasting hallelujahs which surround the throne of God. What a mercy is it that God by His Spirit will give us greater capacities by and by than we have here! for if we continue to learn more and more of the love of Christ we shall be driven to sore straits if confined within the narrow and drowsy framework of this mortal body. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 81
Psalms 81
THE psalmist summons priests and people to a solemn festival, commemorative of Israels deliverance from Egypt, and sets forth the lessons which that deliverance teaches, the learning of which is the true way of keeping the feast. There has been much discussion as to which feast is in the psalmists mind. That of Tabernacles has been widely accepted as intended, chiefly on the ground that the first day of the month in which it occurred was celebrated by the blowing of trumpets, as the beginning of the civil year. This practice is supposed to account for the language of Psa_81:3, which seems to imply trumpet blowing both at new and full moon. But, on other grounds, the Passover is more likely to be intended, as the psalm deals with the manifestations of Divine power attending the beginning of the Exodus, which followed the first Passover, as well as with those during the desert sojourn, which alone were commemorated by the feast of Tabernacles. True, we have no independent knowledge of any trumpet blowing on the first day of the Passover month (Nisan); but Delitzsch and others suggest that from this psalm it may be inferred "that the commencement of each month, and more especially the commencement of the month (Nisan), which was at the same time the commencement of the ecclesiastical year, was signalised by the blowing of horns." On the whole, the Passover is most probably the feast in question.
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Olshausen, followed by Cheyne, regards the psalm as made up of two fragments (Psa_81:1-5 a, - and Psa_81:5-16). But surely the exhortations and promises of the latter portion are most relevant to the summons to the festival contained in the former part, and there could be no more natural way of preparing for the right commemoration of the deliverance than to draw out its lessons of obedience and to warn against departure from the delivering God. Definiteness as to date is unattainable. The presupposed existence of the full Temple ceremonial shows that the psalm was not written in exile, nor at a time of religious persecution. Its warning against idolatry would be needless in a post-exilic psalm, as no tendency thereto existed after the return from captivity. But beyond such general indications we cannot go. The theory that the psalm is composed of two fragments exaggerates the difference between the two parts into which it falls. These are the summons to the feast (Psa_81:1-5), and the lessons of the feast (Psa_81:6-16).
Delitzsch suggests that the summons in Psa_81:1 is addressed to the whole congregation; that in Psa_81:2 to the Levites, the appointed singers and musicians; and that in Psa_81:3 to the priests who are intrusted with blowing the Shophar, or horn. {Jos_6:4, and 2Ch_20:28} One can almost hear the tumult of joyful sounds, in which the roar of the multitude, the high-pitched notes of singers, the deeper clash of timbrels, the twanging of stringed instruments, and the hoarse blare of rams horns, mingle in concordant discord, grateful to Eastern ears, however unmusical to ours. The religion of Israel allowed and required exuberant joy. It sternly rejected painting and sculpture, blot abundantly employed music, the most ethereal of the arts, which stirs emotions and longings too delicate and deep for speech. Whatever differences in form have necessarily attended the progress from the worship of the Temple to that of the Church, the free play of joyful emotion should mark the latter even more than the former. Decorum is good, but not if purchased by the loss of ringing gladness. The psalmists summons has a meaning still.
The reason for it is given in Psa_81:4-5 a. It-i.e., the feast (not the musical accompaniments)-is appointed by God. The psalmist employs designations for it, which are usually applied to "the word of the Lord"; statute, ordinance, testimony, being all found in Psalms 19 and Psalms 119, with that meaning. A triple designation of the people corresponds with these triple names for the feast. Israel, Jacob, and Joseph are synonyms, the use of the last of these having probably the same force here as in the preceding psalm - namely, to express the singers longing for the restoration of theshattered unity of the nation. The summons to the feast is based, not only on Divine appointment, but also on Divine purpose in that appointment. It was "a testimony," a rite commemorative of a historical fact, and therefore an evidence of it to future times. There is no better proof of such a fact than a celebration of it, which originates contemporaneously and continues through generations. The feast in question was thus simultaneous with the event commemorated, as Psa_81:5 b tells. It was God, not Israel, as is often erroneously supposed, who "went forth." For the following preposition is not "from," which might refer to the national departure, but "over" or "against," which cannot have such a reference, since Israel did not, in any sense, go "over" or "against" the land. Gods triumphant forth-putting of power over the whole land, especially in the death of the firstborn, on the night of the Passover, is meant to be remembered forever, and is at once the fact commemorated by the feast, and a reason for obeying His appointment of it.
So far the thoughts and language are limpid, but Psa_81:5 c interrupts their clear flow. Who is the speaker thus suddenly introduced? What is the "language" (lit., lip) which he "knew not"? The explanation implied by the A.V. and R.V., that the collective Israel speaks, and that the reference is, Psa_114:1, to the "strange language" of the Egyptians, is given by most of the older authorities, and by Ewald and Hengstenberg, but has against it the necessity for the supplement "where," and the difficulty of referring the "I" to the nation. The more usual explanation in modern times is that the speaker is the psalmist, and that the language which he hears is the voice of God, the substance of which follows in the remainder of the psalm. As in Job_4:16 Eliphaz could not discern the appearance of the mysterious form that stood before his eyes, and thus its supernatural character is suggested, so the psalmist hears an utterance of a hitherto unknown kind, which he thus implies to have been Divine. God Himself speaks, to impress the lessons of the past, and to excite the thoughts and feelings which would rightly celebrate the feast. The glad noises of song, harp, and trumpet are hushed; the psalmist is silent, to hear that dread Voice, and then with lowly lips he repeats so much of the majestic syllables as he could translate into words which it was possible for a man to utter. The inner coherence of the two parts of the psalm is, on this explanation, so obvious, that there is no need nor room for the hypothesis of two fragments having been fused into one.
The Divine Voice begins with recapitulating the facts which the feast was intended to commemorate-namely, the act of emancipation from Egyptian bondage (Psa_81:6), and the miracles of the wilderness sojourn (Psa_81:7). The compulsory labour, from which God delivered the people, is described by two terms, of which the former (burden) is borrowed from Exodus, where it frequently occurs, {Exo_1:11; Exo_5:4; Exo_6:6} and the latter (basket) is by some supposed to mean the wicker work implement for carrying, which the monuments show was in use in Egypt (so LXX, etc.), and by others to mean an earthen vessel, as "an example of the work in clay in which the Israelites were engaged" (Hupfeld). The years of desert wandering are summed up, in Psa_81:7, as one long continuance of benefits from God. Whenever they cried to Him in their trouble, He delivered them. He spoke to them "from the secret place of thunder" ("My thunder covert, " Cheyne). That expression is generally taken to refer to the pillar of cloud, but seems more naturally to be regarded as alluding to the thick darkness, in which God was shrouded on Sinai. when He spoke His law amid thunderings and lightnings. "The proving at the waters of Meribah" is, according to the connection and in harmony with Exo_17:6, to be regarded as a benefit. "It was meant to serve the purpose of binding Israel still more closely to its God" (Baethgen). It is usually assumed that, in this reference to "the waters of Meribah," the two similar incidents of the miraculous supply of water-one of which occurred near the beginning of the forty years in the desert, at "Massah and Meribah," {Exo_17:7} and the other at "the waters of Meribah," near Kadesh, in the fortieth year - have been blended, or, as Cheyne says, "confused." But there is no needto suppose that there is any confusion, for the words of the psalm will apply to the latter miracle as well as to the former, and, if the former clause refers to the manifestations at Sinai, the selection of an incident at nearly the end of the wilderness period is natural. The whole stretch of forty years is thereby declared to have been marked by continuous Divine care. The Exodus was begun, continued, and ended amid tokens of His watchful love. The Selah bids the listener meditate on that prolonged revelation.
That retrospect next becomes the foundation of a Divine exhortation to the people, which is to be regarded as spoken originally to Israel in the wilderness, as Psa_81:11 shows. Perowne well designates these verses (Psa_81:8-10) "a discourse within a discourse." They put into words the meaning of the wilderness experience, and sum up the laws spoken on Sinai, which they in part repeat. The purpose of Gods lavish benefits was to bind Israel to Himself. "Hear, My people," reminds us of Deu_5:1; Deu_6:4. "I will bear witness to thee" here means rather solemn warning to, than testifying against, the person addressed. With infinite pathos, the tone of the Divine Speaker changes from that of authority to pleading and the utterance of a yearning wish, like a sigh. "Would that thou wouldest hearken!" God desires nothing so earnestly as that; but His Divine desire is tragically and mysteriously foiled. The awful human power of resisting His voice and of making His efforts vain, the still more awful fact of the exercise of that power, were clear before the psalmist, whose daring anthropopathy teaches a deep lesson, and warns us against supposing that men have to do with an impassive Deity. That wonderful utterance of Divine wish is almost a parenthesis. It gives a moments glimpse into the heart of God, and then the tone of command is resumed. "In Psa_81:9 the keynote of the revelation of the law from Sinai is given; the fundamental command, which opens the Decalogue demanded fidelity towards Jehovah, and forbade idolatry, as the sin of sins" (Delitzsch). The reason for exclusive devotion to God is based in Psa_81:10, as in Exo_20:2, the fundamental passage, on His act of deliverance, not on His sole Divinity. A theoretic Monotheism would be cold; the consciousness of benefits received from One Hand alone is the only key that will unlock a hearts exclusive devotion and lay it at His feet. And just as the commandment to worship God alone is founded on His unaided delivering might and love, so it is followed by the promise that such exclusive adhesion to Him will secure the fulfilment of the boldest wishes, and the satisfying of the most clamant or hungry desires. "Open wide thy mouth, and I will fill it." It is folly to go to strange gods for the supply of needs, when God is able to give all that every man can wish. We may be well content to cleave to Him alone, since He alone is more than enough for each and for all. Why should they waste time and strength in seeking for supplies from many, who can find all they need in One? They who put Him to the proof, and find Him enough, will have, in their experience of His sufficiency, a charm to protect them from all vagrant desire to "go further and fare worse." The best defence against temptations to stray from God is the possession by experience, of His rich gifts that meet all desires. That great saying teaches, too, that Gods bestowals are practically measured by mens capacity and desire. The ultimate limit of them is His own limitless grace; but the working limit in each individual is the individuals receptivity, of which his expectancy and desire are determining factors.
In Psa_81:11-12, the Divine Voice laments the failure of benefits and commandments and promises to win Israel to God. There is a world of baffled tenderness and almost wondering rebuke in the designation of the rebels as "My people." It would have been no cause of astonishment if other nations had not listened; but that the tribes bound by so many kindnesses should have been deaf is a sad marvel. Who should listen to "My voice" if "My people" do not? The penalty of not yielding to God is to be left unyielding. The worst punishment of sin is the prolongation and consequent intensifying of the sin. A heart that wilfully closes itself against Gods pleadings brings on itself the nemesis, that it becomes incapable of opening, as a self-torturing Hindoo fakir may clench his fist so long, that at last his muscles lose their power, and it remains shut for his lifetime. The issue of such "stubbornness" is walking in their own counsels, the practical life being regulated entirely by self-originated and God-for-getting dictates of prudence or inclination. He who will not have the Divine Guide has to grope his way as well as he can. There is no worse fate for a man than to be allowed to do as he chooses. "The ditch," sooner or later, receives the man who lets his active powers, which are in themselves blind, be led by his understanding, which he has himself blinded by forbidding it to look to the One Light of Life.
In Psa_81:13 the Divine Voice turns to address the joyous crowd of festal worshippers, exhorting them to that obedience which is the true keeping of the feast, and holding forth bright promises of the temporal blessings which, in accordance with the fundamental conditions of Israels prosperity, should follow thereon. The sad picture of ancient rebellion just drawn influences the language in this verse, in which "My people," "hearken," and "walk" recur. The antithesis to walking in ones own counsels is walking in Gods ways, suppressing native stubbornness, and becoming docile to His guidance. The highest blessedness of man is to have a will submissive to Gods will, and to carry out that submission in all details of life. Self-engineered paths are always hard, and, if pursued to the end, lead into the dark. The listening heart will not lack guidance, and obedient feet will find Gods way the way of peace which steadily climbs to unfading light.
The blessings attached in the psalm to such conformity with Gods will are of an external kind, as was to be expected at the Old Testament stage of revelation. They are mainly two-victory and abundance. But the precise application of Psa_81:15 b is doubtful. Whose "time" is to "endure forever"? There is much to be said in favour of the translation "that so their time might endure forever," as Cheyne renders, and for understanding it, as he does, as referring to the enemies who yield themselves to God, in order that they "might be a never-exhausted people." But to bring in the purpose of the enemies submission is somewhat irrelevant, and the clause is probably best taken to promise length of days to Israel. In Psa_81:16 the sudden change of persons in a is singular, and, according to the existing vocalisation, there is an equally sudden change of tenses, which induces Delitzsch and others to take the verse as recurring to historical retrospect. The change to the third person is probably occasioned, as Hupfeld suggests, by the preceding naming of Jehovah, or may have been due to an error. Such sudden changes are more admissible in Hebrew than with us, and are very easily accounted for, when God is represented as speaking. The momentary emergence of the psalmists personality would lead him to say "He," and the renewed sense of being but the echo of the Divine Voice would lead to the recurrence to the "I," in which God speaks directly. The words are best taken as in line with the other hypothetical promises in the preceding verses. The whole verse looks back to Deu_32:13-14. "Honey from the rock" is not a natural product; but, as Hupfeld says, the parallel "oil out of the flinty rock," which follows in Deuteronomy, shows that "we are here, not on the ground of the actual, but of the ideal," and that the expression is a hyperbole for incomparable abundance. Those who hearken to Gods voice will have all desires satisfied and needs supplied. They will find furtherance in hindrances, fertility in barrenness; rocks will drop honey and stones will become bread.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Superscription.—“To the chief Musician upon Gittith.” Gittith is explained…
INTRODUCTION
Superscription.—“To the chief Musician upon Gittith.” Gittith is explained in several ways. One interpretation is that it was a musical instrument invented in Gath, or common among the Gittites. Or it may have been the name of a tune to which the Psalm is to be sung, and which originated from Gath. Others have derived the word from נַּתּ = a wine press, and concluded that it denotes an instrument which was used by those accustomed to tread the wine-vat, and intended to accompany the songs of the vintage. Fuerst in his Lexicon says it is the “proper name of a musical body of Levites, who had their chief seat in the Levitical city גַּת דִמּוֹן.” “A Psalm of Asaph”. This Psalm appears to have been composed by Asaph, who was the contemporary of David.
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Occasion.—The Psalm seems to have been composed for the celebration of the Passover. “It is well remarked by De Wette that as the Hebrews were required to make known to their children the design of the ordinance of the Passover (see Exo_12:26-27), nothing would be more natural than that the sacred poets should take occasion from the return of that festival to enforce the truths pertaining to it in songs composed for the celebration. Such seems to have been the design of this Psalm,—reminding the people of the goodness of God in the past, and recalling them from their sins by a remembrance of His mercies, and by a view of what would be the consequences of fully obeying His law.”—Barnes.
RELIGIOUS WORSHIP
(Psa_81:1-7.)
In these verses we have an exhortation to worship God. By nature man is a worshipper. There is that within him which impels him to render homage to some thing, or being. If this tendency of our nature be misdirected, its exercise will be most baneful in its influence upon us. But if it be rightly directed, its exercise will influence us most blessedly. Religious worship is set before us here,—
I. In its Object. “God”—the Supremely Good. The object is—
1. A Person. Not an abstraction of the intellect, or a mental concept, a mere idea. Nor yet an impersonal influence or force. Nor yet the absolute substantia underlying all phenomena. But a Divine Person.
2. A Person related to us. The Psalmist does not represent God as enthroned in solitary and awful grandeur, having no interest in His creatures, and being inaccessible to them. He is “God our strength,” “the God of Jacob,” who regards the cry of His troubled people, and delivers them. He is deeply concerned in the welfare of His creatures and is ever actively engaged in promoting it.
3. A Person of supreme excellence. “GOD,” THE GOOD. He is essentially and infinitely perfect. He is worthy of the homage of the noblest spirits. There are in Him those properties which meet our deepest and holiest cravings. The intellect craves truth; and in Him are all the treasures of wisdom and knowledge. The conscience cries out for rectitude; and in His character and administration He presents to us the example of immutable and perfect righteousness, and by the salvation of Jesus Christ makes us partakers thereof. The heart longs for perfect goodness, for some one to love who meets its ideal of excellence, who abideth faithful, and abideth evermore; and the longing is met by God in Christ. In Him the heart finds rest. The spirit yearns for some supernal and unfading beauty and glory, which it may admire and adore; and God answers the yearning by revealing Himself to “the pure in heart.” Here is the one sublime Object of true worship. “God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about Him.” “Give unto the Lord the glory due unto His name; worship the Lord in the beauty of holiness.” “Holy, holy, holy, is the Lord God of hosts: the whole earth is full of His glory.”
II. In its character. Several characteristics of true religious praise are here indicated.
1. It is hearty. “Sing aloud, … make a joyful noise.” It is not mere loudness and noise that are desired, but a loud noise as the natural expression of a full heart. The Lord delights in the hearty worship of His people. The psalmody of merely professional choirs, however perfect artistically it may be, is obnoxious to Him who will be worshipped “in spirit and in truth.” If there must be deficiency in our psalmody, it is better far that it should be in the musical execution than in the spiritual feeling.
2. It is joyous. “Make a joyful noise.” There are seasons in life when we feel that
“Notes of sadness
Best befit our state forlorn.”
But, when we recall the benefits which we have received from God, and the great things which He has done for us, songs of gladness should be the true expression of our feelings. We should praise God not with funeral dirges, but with grateful anthems; not with plaintive cries, but with cheerful hearts and joyous songs.
3. It is variously expressed. “Take a psalm, and bring hither the timbrel, the pleasant harp, with the psaltery,” &c. The use of both vocal and instrumental music is here enjoined. It is an ignorant prejudice which would exclude all instrumental music from religious worship, a prejudice which is directly opposed to much of the teaching of the inspired Word concerning worship. When instrumental music is an aid to vocal, and when it stimulates or expresses religious emotions, it is not only lawful, but eminently desirable.
III. In its obligation. “This was a statute for Israel,” &c. Religious worship is here represented as a binding duty. On what ground does this obligation rest? Why does God require us to worship Him?
1. Because it is right. The obligation to praise God is based upon—
(1.) What He is in relation to us. He is our Creator, Sustainer, Sovereign.
(2.) What He is in Himself. He is a Being of infinite perfection. We are so constituted that we ought to reverence that which is holy, to love that which is kind and good, to admire that which is beautiful, to trust that which is truthful. God is infinitely truthful, beautiful, good, and holy, therefore we ought to trust, admire, love, and adore Him—we ought to worship Him. Or we may argue the obligation to worship God,—
2. Because it is needful. That necessity shapes itself to our mind in this way.
(1.) Man must worship. If he worship not the true God, he will exalt some creature into a god, or make an idol of wealth, pleasure, fame, &c.
(2.) That which man worships exercises the mightiest influence upon him. Worship is a transforming thing. We become like unto the object of our worship. Let a man make power his idol, and he will grow into a cruel tyrant. Let any one worship pleasure, and his sensuous and animal nature will be developed at the expense of his moral and religious nature. Let another make wealth his god, and he will shrivel into a wretched miser. Let a man worship any fellow-creature, and he will come to resemble him, and it is very probable that the resemblance will be most complete in eccentricities and imperfections.
(3.) The worship of God is the only one which is conducive to human well-being. Worshipping God our whole nature receives harmonious and happy development. Adoring Him in Christ we “are being transfigured into the same image from glory to glory, even as by the Lord the Spirit.” Our highest blessedness is in the worship of Him “who is God over all, blessed for ever.” Therefore the Lord commands us to worship Him.
IV. In its incentives. “I removed his shoulder from the burden: his hands were delivered from the pots,” &c. The Psalmist in Psa_81:6-7 represents Jehovah as addressing them, and reminding them of His goodness in delivering them from Egypt, with its oppressions and distresses. He does this as an incentive to them to worship God. God’s goodness to us should awaken our gratitude to Him, and gratitude is one of the chief elements of worship. The remembrance of God’s former mercies should awaken us to praise Him in thankful songs; while the blessings that we are constantly receiving should lead us to live lives of grateful praise. A correct estimate of God’s goodness to us and its due impression upon our heart would prove an abiding incitement, and ever-increasing in power, to move us to worship Him.
CONCLUSION.—
1. See these characteristics of true worship. It must have God for its Object; it should be hearty, joyous, and reverent, and it may be variously expressed.
2. Remember that such worship is a duty which we owe to God. Reason, conscience, gratitude, aspiration, and the holy Word all urge the command, “Thou shalt worship the Lord thy God.”
3. Let us esteem it a privilege rather than a duty. If through Christ we are atoned unto God, and are walking with Him, then religious worship will be the heaven of our soul.
4. Let us cultivate worship as the very spirit of our life. Let gratitude, trust, adoration, be an abiding spiritual state with us. Let us seek to be of those
“With whom the melodies abide
Of th’ everlasting chime;
Who carry music in their heart
Through dusky lane and wrangling mart,
Plying their daily task with busier feet,
Because their secret souls a holy strain repeat.”
—Keble.
THE SOLICITUDE OF GOD FOR THE WELL-BEING OF MAN
(Psa_81:8-16.)
We shall endeavour to expound this section of the Psalm from the 13th verse, as from a centre. In that verse the Psalmist, speaking as the month-piece of the Lord, expresses an intense wish that Israel had followed the Divine counsel and kept the Divine law. We regard it as an utterance of God’s solicitude for man’s well-being.
I. The solicitude of God for the well-being of man is very deep. “Oh, that My people had hearkened unto Me, and Israel had walked in My ways!” God in His great love here expresses His regret because of the sin and punishment of His people. He is not an unfeeling, cold, heartless Ruler. He is profoundly interested in those over whom He reigns. Their holiness and happiness are a great pleasure to Him. Their sin and suffering cause Him sorrow and pain. This is not the only passage in which He laments the disobedience and punishment of Israel. (See Isa_48:18; Hos_11:8.) So also our Lord mourned, with intense feeling, over the guilty and doomed people of Jerusalem. (See Mat_23:37.) With all the unfathomable love of His nature God mourns over our sins and sorrows. He is not willing that any of His creatures, created in His image, should perish. The depth of His solicitude for the good of man is manifested by the gift of His only-begotten Son for human salvation. “He spared not His own Son, but delivered Him up for us all.”
II. The solicitude of God for the well-being of man has respect to his various needs. The Divine arrangements concerning Israel were of such a nature that, if they had kept the commands of the Lord, their peace would have been secured, their wants abundantly and choicely supplied, and their prosperity continued. God would have—
1. Subdued their enemies. “I should soon have subdued their enemies, and turned My hand against their adversaries. The haters of the Lord should have submitted themselves unto Him.” He would have fought their battles and vanquished their foes; for they were His foes also. If they had been obedient to the Lord, He would have conquered their enemies quickly. “Soon,” in a little time, He would have defeated them. They would not have been long harassed by them. He would have conquered their enemies completely. So utterly would He have broken their power, that even those whose hearts were still hostile to them and to Him, would come and acknowledge His supremacy, feeling themselves powerless to stand against Him. Let Christians learn a lesson from this. Our spiritual enemies are many, subtle, and powerful. We are not able to subdue them. But if we walk in the commandments and ordinances of the Lord, He will speedily vanquish them for us. Our foes cannot harm us if we are in the way of His commandments. “Who is he that will harm you, if ye be followers of that which is good?” “The God of peace shall bruise Satan under your feet shortly.” If they had been obedient, God would have—
2. Supplied their wants. “Open thy mouth wide, and I will fill it.… He should have fed them also with the finest of the wheat; and with honey out of the rock should I have satisfied thee.” The provisions here indicated are most choice. “The fat of the wheat,” the very best food of the land. And even in the hard and barren rocks the bees should have stored the finest honey for them. The provisions here indicated are most abundant. They were to open the mouth wide, and God promises to fill it. He promises to “satisfy” them. How rich and abundant are the blessings which God has provided for us! Very appropriately has Christianity been compared to a great feast. Its blessings are various and choice—“Wine and milk;” pardon, peace, joy in the Holy Ghost, the favour of God, the hope of heaven, &c. Its blessings are abundant and free. “Whosoever will, let him take the water of life freely.” “Buy wine and milk without money and without price.” The riches of Christ are “unsearchable riches.” The treasures of His grace are inexhaustible, infinite.
3. Continued their power and prosperity. “Their time should have endured for ever.” Had they remained faithful to God, their possession of Canaan would have been undisturbed, their peace and prosperity would have been perpetuated. It was their unbelief and disobedience towards God that brought upon them all their sufferings and sorrows. Even so it has ever been, and in all cases. “Righteousness exalteth a nation.” Persistence in evil will overthrow the most ancient thrones, and ruin the most magnificent kingdoms. Sin is the deadly enemy of the peace, prosperity, and power of both individuals and nations. “The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger.” “The path of the just is as the shining light, that shineth more and more unto the perfect day.”
III. The solicitude of God for the well-being of man recognises the great conditions of that well-being. Two great conditions of the well-being of man are mentioned here—
1. Receiving communications from God. “Oh, that My people had hearkened unto Me.” There can be no true growth, peace, or joy for man, except in communication with God. While priests and prophets spake to the Jews, and they gave heed to them, it was well with the nation. But when the “people would not hearken to” the voice of the Lord, dark clouds began to gather on the firmament, and speedily heavy storms fell upon them. The true well-being of man can never be secured except his mind and heart are in a condition to receive the light and truth of God.
2. Rendering obedience to God. “O that Israel had walked in My ways,” &c. Human blessedness is ever dependent upon obedience to Divine law. “The law is holy, and the commandment is holy, and just, and good;” and it is only as man walks in the way of the commandments that he can be virtuous, useful, or blessed. The Jews had disregarded the divinely-prescribed way; and, as a result, their peace and prosperity had forsaken them. Even the unfathomable solicitude of God for our well-being cannot secure that well-being except we render to Him loyal obedience. (See Psa_19:7-8; Psa_19:11.) Wouldst thou know the secret of the true blessedness of being? Learn it in true-hearted obedience to God. “Blessed are the undefiled in the way, who walk in the law of the Lord. Blessed are they that keep His testimonies; that seek Him with the whole heart.”
IV. The solicitude of God for the well-being of man is exercised in harmony with man’s moral freedom. He commands, exhorts, entreats Israel to that obedience upon which their happiness depended. He endeavoured to allure them to righteousness and faithfulness by His promises. He sought to deter them from evil by His threatenings. By both goodness and severity He tried to save them from sin and ruin. When all means failed to bless and save them, He pathetically bewails their obstinacy in sin, and its consequences. But He never attempts to compel them to yield obedience to Him. He respects man’s moral freedom.
1. Notwithstanding the solicitude of God for their well-being, Israel would not obey Him. He had commanded them not to worship idols, but to worship Him alone. And as an incentive to obedience He reminded them of the wonderful display of His power when He brought them forth out of the land of Egypt, and of their obligations to Him by reason of what He had done for them. But they would not obey Him. God saves men with the consent of their will, not against their will.
2. Notwithstanding the solicitude of God for their well-being, He left them to themselves. When Israel proved incorrigibly depraved, He “gave them up unto their own hearts’ lust; and they walked in their own counsels.” They would not be governed by Him, so He allowed them to attempt self-government. They would not listen to His voice, so He ceased to speak to them. “My Spirit shall not always strive with man.” “Ephraim is joined to his idols; let him alone.” “Grieve not the Holy Spirit of God.” “Quench not the Spirit.” No punishment is more severe than that of being given up by God, and none is more just. Man first abandons God, utterly turns his back upon Him, persistently disregards His voice, and sets at nought His will, and then God leaves him to take his own course. “My people would not hearken to My voice; and Israel would none of Me. So I gave them up unto their own hearts’ lust.” He will not coerce the will of man.
CONCLUSION.—
1. Let the solicitude of God for our salvation encourage us to trust in Him.
2. Let the solicitude of God for our salvation arouse the careless to solicitude for themselves. If God is so anxiously concerned for your well-being, it surely behoves you to consider your own state.
3. Let us beware lest, notwithstanding the solicitude of God for our salvation, we destroy ourselves by our self-will. Our moral freedom is a most glorious endowment. Let us not pervert it into a crushing curse.
“Our wills are ours, we know not how;
Our wills are ours, to make them Thine.”
—Tennyson.
EXHORTATION, PROMISE, AND ENCOURAGEMENT
(Psa_81:10.)
Illustrations of this metaphor are often met with. Oriental rulers have been known to put jewels into the mouth of a favourite. God’s blessings are better than these. He pays well. There is another illustration. At an Eastern feast the master will take a piece of the fattest part of the meat, dip it in the liquid fat, and, by way of compliment, will put it in the mouth of a favoured guest. There is yet another illustration. Last year I discovered suddenly a nest of young birds. Unable to fly, the little creatures at once mistook the intruder for their mother, or their father, and opened their mouths, until each seemed to be all mouth. The text contains—
I. An exhortation. “Open thy mouth wide.” What does it mean?
1. Labour after a sense of need. The birds feel a lack by instinct. Prayer with Christ’s people should be an instinct also. We need all things, and in ourselves have nothing. Let us become conscious of weakness. We have not attained to a high degree of grace, if we think we have done so. A sense of spiritual wealth is a token of poverty. We must count ourselves nothing.
2. Open the mouth wide and increase the vehemence of desire, so that “no” cannot be taken for an answer. Prayers speed best which are vehement, not those which “besiege” the throne of the Almighty, and make one’s flesh creep by their irreverence. Still, if we would have great things, we must want them terribly, must “hunger and thirst after righteousness.”
3. The way of opening the mouth—pray for capacity. In the bird’s nest where goes the biggest piece? Into the widest mouth. It is so with us; we have different capacities. We are not straitened in God, but in ourselves. A bushel cannot be put into a peck. May we become more capacious. Let us seek after greater things. God can do more than we ask. He that craves spiritual good will have it—God will be sure to give it. It is in His way to give great things. We should not ask trifles, nor be satisfied with being little Christians. Then we must attempt great things. William Huntingdon prayed for a pair of leather breeches, and he got them. William Carey prayed for India. The one was a little thing, soon done with; the other is still being answered.
II. A promise. “I will fill it.” It is a great God who says it. God has a way of filling our mouths so that they are never empty. What does He fill us with? With prayer, with arguments, a sense of want, of desire. He will give all kinds of spiritual blessing.
III. An encouragement. It is Jehovah who speaks. He says, “I am God.” With men ask little, and expect less; with God ask much, and expect more. We cannot with our need surpass His benevolence. In prayer we ask our own, because we are Christ’s. The Lord has brought us from Egypt. He cannot do for us again so much as He has already done. Life in the soul is the master blessing. What cannot God do who brought the plagues on the enemies of Israel? Who would not ask great things of such a God? He makes a path for His people. And we have been redeemed by the blood of the Lamb.—C. H. Spurgeon, from a report in The Christian World.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Psa 81:11-12
Psa 81:11-12
It cannot be doubted that very often when people get into wrong courses they think they shall be able to stop when they please. And this notion tends very much to quiet their consciences, and to make them tolerably easy and cheerful even whilst they are doing things they know to be wrong or neglecting duties they know to be right.
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I. This life is a course of trial, proof, and preparation for a lasting state of good or evil beyond the grave. God having put it in our power to choose for ourselves, leaves it to ourselves to make the choice, at the same time plainly warning us that if we choose the right path and follow it on, He will help us, but if we choose the wrong path and refuse to listen to His voice, He will, however unwillingly, give us up, leave us to go our own way.
II. The notion that a wrong habit is not dangerous, because we may reform it when we please, seems to have its root in want of love to God, the Author of all good, want of pure, devoted charity, that without which "all our doings are nothing worth." If true religion consisted in the mere outward performance of certain good actions or the mere inward indulgence of certain good feelings, if this were all that is required in the true Christian, then our need of watchfulness and self-suspicion would not be so great. But is it not true that the law of the Christian is love, devoted love to his God and Saviour; and that for the want of this love nothing can make up? Is it not also true that we have no way of evincing this our love to be sincere but by a thorough and earnest anxiety to give up our whole wills, under all circumstances and on every occasion, to the will of Him who is our only hope? This, then, is the question: Are we sincerely obeying Him? do we give up our wills to His? will we and do we submit to any loss, shame, or mortification rather than grieve His Holy Spirit? If not, we have reason to fear lest God should give us up to walk in our own counsels, and at length should "swear in His wrath that we shall not enter into His rest."
Plain Sermons by Contributors to "Tracts for the Times" vol. i., p. 134.
References: Psa 80:2.—Clergyman’s Magazine, vol. xvii., p. 338. Psa 80:8.—A. P. Stanley, Sermons in the East, p. 9. Psa 80:14.—F. Delitzsch, Expositor, 3rd series, vol. iii., p. 67. Psa 80:14, Psa 80:15.—C. C. Bartholomew, Sermons chiefly Practical, p. 507. Psa 80:15-17.—J. G. Murphy, The Book of Daniel, p. 49. Psa 80:19.—Spurgeon, Sermons, vol. v., No. 284. Psa 81:2.—J. B. Heard, Christian World Pulpit, vol. xix., p. 87. Psa 81:10.—S. Baring-Gould, One Hundred Sermon Sketches, p. 101.
Psa 81:12-13
I. God showed His love to the Israelites by giving them a law more strict than any which had gone before it; He revealed Himself as a jealous God, who would be obeyed; He curbed all their actions, and He punished them severely for all transgressions of His law. It was only as a last step, when the people were determined to rebel, that He granted to them that prime blessing, as a worldly mind would consider it, namely leisure to follow their own hearts’ lust and to do according to their own imaginations.
II. God’s principles of government are ever the same; He changes not: and if it was only in being governed by Him, in wearing His yoke, in carrying His burdens, that the people of Israel could escape bondage, and be lifted up, and be noble and free, then beyond doubt the same is true of ourselves, and we too shall be slaves as long as we are free, and shall only be free when we become in heart and soul the servants of God.
III. The man who wears Christ’s yoke feels that he must keep a watch over his life and over his thoughts. (1) He bridles his tongue; (2) he is particular in the choice of his company; (3) he puts a curb upon his appetite; (4) he thinks it right to be particular about his devotions and his attendance on ordinances.
Bishop Harvey Goodwin, Parish Sermons, 2nd scries, p. 50.
References: Psa 81:13.—Spurgeon, Sermons, vol. xxi., No. 1221. Psalm 81—J. R. Macduff, Communion Memories, p. 159.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 The new ways that go with the new experience.
The new ways that go with the new experience.
To the chief musician: upon the Gittith: [a psalm] of Asaph.
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The connection of the eighty-first psalm with the preceding one is as simple as it is beautiful. Israel has been crying for God’s face to shine upon her as of old: here it does shine upon her. As the result she shines: for this new moon, clothing itself again with the glory of the sun; is her own symbol. The blowing of the trumpets at the beginning of the seventh month is the first of the series of set times which speak of Israel’s blessing (Lev 23:1-44, notes). Passover, the Sheaf of First-fruits, Pentecost -that is, the Cross, the Resurrection; and the Coming of the Holy Ghost, (the Christian endowment,) -are some time past; and the seventh month speaks of the time for the completion of the divine purposes having arrived, which necessarily, therefore, brings Israel once more to the forefront. In the blowing of trumpets we hear the voice of her recall; in the day of atonement -though this naturally links itself with the past, for the day of atonement has really begun long before they come into it, -their sins as a nation are taken away from them in the ordinance of the scapegoat; and in the feast of tabernacles we find them in permanent blessing in the land, remembering their wilderness-wanderings (which for so many centuries now have been renewed to them) as past forever.
The new moon; therefore, is Israel’s own symbol. The light is beginning to shine upon her: she, therefore, is beginning to reflect it; and here the beauty and evangelical character of this eighty-first psalm become fully apparent. As a fourth psalm of this series, it speaks of man’s walk, -of the practical life, -and this is evident in the psalm itself: it speaks of what Israel’s ways should have been; and of what, alas, they were; but the God who spake to them of old is afresh speaking to them, afresh inviting them to obedience. But how, then; is that obedience to be rendered? how are they to escape the recurrence of that terrible departure from Him; under the shadow of which they have been for so many generations? Here the psalm itself can give us no plain speech. It simply gives and ends with the invitation. For us who have realized the law to be only the condemnation of man; there can be no hope if we think of man. He has been weighed in the balances and found wanting. And there is no difference between men: as in water face answereth to face, so the heart of man to man." The gospel thus comes to us as helpless -"lost" -and casts us altogether upon grace, -that is, upon God, for all that is to come. If the blood of Christ avails alone for our sins before God, it is this also which, applied in the power of the Spirit, reconciles the heart to God, and makes the life the expression of the reconciliation. Grace becomes, not only our deliverance from condemnation, but our sufficiency for all the way. And this the beautiful type of the new moon expresses; the life must be the outshining of that which has first shone in. It is not by effort, and it is not a peradventure, if the moon shine. Men can predict it, and know certainly how it is effected. The light is derived -dependent: that which is received is reflected and shed abroad; and this is the light of all God’s witnesses.
1. The feast of trumpets is the beginning of Israel’s civil year; and this naturally connects itself with that national restoration which is implied in its three "set times." The jubilee, when it occurred, began on the tenth of the same month, after their sins had been removed by the scape-goat carrying them into a "land cut off." The civil year waited for these national feasts, and thus was parted from the sacred year, which presents God’s order, and began with the passover. But the passover was a family ordinance, not (in the strict sense) national. All the nation did not keep it at the same time, but there was a second day appointed for those defiled with the dead or on a journey. Its aspect, therefore, is what the apostle’s word to the jailer declared: "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." Israel, as a nation; refused the passover, and thus the disjointing between their civil and religious years.
In the prophetic application of this psalm; therefore, Israel’s national life is now truly beginning. Praise is in their heart and on their lips: God is celebrated as their strength and as the God of Jacob. Power has come in for them in grace, and this is the key-note of their joyful song with which, as we have so often seen in the case of Israel, nature finds its voice in accompaniment.
Let them sound the trumpet, then; in the new moon; at the set time, for their feast-day.* The blowing of trumpets may be itself the feast here spoken of; or this feast may be the feast of tabernacles. This last was but the fulfillment of the promise of the former, and therefore the passing over of the day of atonement (which Delitzsch objects against this interpretation) is readily accounted for. The feast of tabernacles was, so to speak, really the fullness of that which in the new moon was beginning to appear. In the time spoken of in it, Israel would be enjoying the presence of God; the brightness of His glory would be upon her: and this at the "set time" which proclaimed the foresight and purposes of eternal Wisdom, which could not be disappointed, because they could not be defeated. Therefore the trumpets may indeed be blown, and the whole earth, now to come into blessing, echo Israel’s joy.
{*Here, however, there are different renderings and interpretations to be considered. Instead of "at the set time," most, perhaps, would now say, "at the full moon" and this is a point very difficult to decide. Happily, it is also not very important. If we take it so, the "feast-day" spoken of will be in the middle of the month whether it be the passover or the feast of tabernacles. This only adds to the significance (if it be correct) of what the new moon promises.
The passover is contended for on account of the fifth verse. Neither new moon nor tabernacles was instituted at the time that Jehovah "went forth against," or "over," "the land of Egypt"; but that verse in no wise requires to be understood in this way. The exact expression, with only a change of pronoun (betzehtham; "in their going forth," instead of betzehtho, "in his going forth"), occurs in Jos 5:4, where the common version has "after they came out of Egypt," and that is certainly the sense.
The reference to the time of their deliverance does not at all necessitate that the feast should be that of the passover, as the exposition of the psalm as given above, should be enough to prove.}
2. The ordinance itself bears witness of the God of grace, who would thus keep that which His goodness would accomplish for them and in them before the eyes of His people. Looking back to the beginning of the nation; as is so constantly the case in these psalms, Joseph is still the representative of the tribes, and we have seen for what reason. The past deliverance out of Egypt is naturally connected with it, as the anticipation and pledge of the deliverance to come; as the foreign language that they had heard there is the suggestion of the many languages they have since had to learn in the many lands in which they have been made to sojourn since. But in all these at last they shall praise Him with joyful lips.
3. The Lord’s voice now makes itself heard, and to the end of the psalm it is He that is heard alone. The psalmist becomes here a prophet in the highest sense, therefore. The two verses that follow are an appeal to their hearts by putting them in remembrance of that old deliverance. It becomes more direct as it goes on.
"I removed his shoulder from the burden," says their divine Redeemer: "their hands were freed from the basket" (the task-basket for the removal of clay and bricks). From such hard and servile labor He had freed them, from a distress in which their cry had gone up to Him by reason of their bondage. They had cried, and He delivered them: He had answered them in the Cloud of His Presence from which He looked in wrath upon their enemies -"the secret place of thunder," which they themselves had heard at Sinai. At the waters of Meribah also, where the smitten rock had poured out water for them, He had proved them by an intervention which answered their very murmurings with the witness of abiding love.
4. Thus they had been cared for up to Sinai itself; and these were the circumstances under which He spoke to them; demanding but (what should have been so easy to them) their allegiance to One who had manifested His power over the false gods of the nations, and in such perfect goodness toward themselves. He repeats now the essence of it, in a new appeal: for grace of necessity calls for obedience, and without this no blessing were possible. Grace, too, it had been with them of old, until their fatal self-sufficiency had made them take up a legal covenant to their ruin; but for grace they were not ready.
Yet the terms were made all that divine love could make them: love appealing in them for that answer of love for which it had wrought; and still love appeals for that without which it cannot be satisfied. "Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto Me; there shall no strange god be with thee: nor shalt thou worship any foreign god. I am Jehovah thy God, who brought thee out of the land of Egypt: open wide thy mouth, and I will fill it."
How blessed to know that still, if we but yield Him our heart, we may assure ourselves of the fullest satisfaction from Him! "Open wide thy mouth" is what He bids us; and it is but obedience, therefore, to do this. Love will believe Him, and satisfy itself at this free fountain.
Israel, alas, fell away, as the Lord now reminds them: "My people did not hearken unto Me; and Israel would none of Me." It was not merely failure: it was revolt. And the recompense could not but follow: "So I gave them up to the stubbornness of their hearts, and they walked in their own counsels." The saddest thing that men can be left to is what is here expressed.
5. But now He returns to the yearning of His heart over them: "Oh that My people would hearken unto Me" now, He says -"that Israel would walk in My ways!" And then He proceeds to speak of the blessed consequences. How soon would their enemies be put down. Jehovah, a living fence around them, would make those cringe before Him who, in being their haters, would be His; while their time would be forever (comp. 1Jn 2:17). Finally, the land would yield them fat of the wheat and honey from the rock, the tender care of the Creator for the creature He had made.
There the psalm ends, and we are left to find the assurance of the actual blessing that we look for from that prophetic ordinance with which it began. The new moon with its returning light speaks, as we have seen; not only of the favor of God toward Israel returning, but of the nation also reflecting back the light. And that is the method of grace in producing holiness, love begetting love. "God," says the apostle, "who made the light to shine out of darkness, hath shined in our hearts, to give out the light of the glory of God in the face of Jesus Christ" (2Co 4:6, Gr.).
But there is another witness to the evangelical character of the psalm that is found in the title. We have already had "upon the Gittith" in that of the eighth psalm, and saw reason there to believe that in its fullest significance it speaks of the joy born from sorrow in the work of the Cross (p. 38, notes). If this be so, there is exact accordance between the two psalms in this respect. The work of atonement is not explicitly referred to in either of them; while it underlies both; and thus the grace which is seen in the re-appearing of the moon here finds its only stable foundation. It is the power and value of the blood of the Lamb that the joy of Israel’s New Year’s Day attests. Thus can the glory of God shine forth again upon them: it is in very deed the "glory of God in the face of Jesus Christ": and the salvation so attained is neither a merely external nor a temporary salvation. It is that salvation to the uttermost which every soul receives that comes in its ruin and helplessness "unto God by Him."
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 After a summons to celebrate the Feast of Tabernacles…
After a summons to celebrate the Feast of Tabernacles (Psa_81:1-3) this Ps. recalls the meaning of Israel's national festivals as memorials of their deliverance from Egypt (Psa_81:4-7). From Psa_81:6 onward God is the speaker. In Psa_81:8-10 He repeats His ancient command to Israel to worship Him alone, and in Psa_81:11-12 He tells of their disobedience and its consequences. The concluding vv. express His desire that Israel may now prove more loyal than of old, that He may bless them with victory over their enemies, and with all outward prosperity (Psa_81:13-16). There is nothing to fix the date of the Ps., except that the allusion to the feast in Psa_81:1-3 shows that either the first or the second Temple was in existence when it was written, and that Psa_81:14-15 point to a tirae when Israel was confronted by enemies. It was after the return from the exile that the Feast of Tabernacles came into greatest prominence (Ezr_3:4; Neh_8:13-17; Zec_14:16-19).
Title.—Gittith] see on Psalms 8.
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3. In the time appointed] RV 'at the full moon.' The Feast of Tabernacles began on the 15th day of the seventh month (Lev_23:34), i.e. at full moon. The beginning of the same month (the new moon) was celebrated by the Feast of Trumpets (Lev_23:24).
5. He went out through] RV 'he went over' (RM 'against'): cp. Exodus 13, etc. 'He' refers to God. Where I heard.. understood not] rather, 'I heard the speech of one that I knew not,' i.e. of God. The Psalmist puts himself in the place of the ancient Israelites, and thus introduces the words of God which follow. Before the exodus God had been unknown to Israel by His name 'I Am,' or 'Jehovah' (Exo_3:13-14; Exo_6:2-8).
6. Pots] RV 'basket.' Baskets for carrying bricks, etc., are often represented on the Egyptian monuments.
7. Secret place of thunder] the pillar of cloud and fire: see Exo_14:24. Meribah] = 'Strife': see Num_20:13.
Selah] see on Psa_3:4.
9. is a quotation of the first commandment (Exo_20:3; Deu_5:7).
10. Open thy mouth, etc.] So Orientals feast their favoured guests.
12. And they walked] RV 'that they might walk.'
13-16. The verbs refer to the present—Would hearken.. would walk.. subdue.. turn.. submit.. endure.. feed.. satisfy.
15. The haters of the lord] i.e. Israel's enemies.
Unto him] probably means 'unto Israel.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 12 See title note; (See Scofield "Psa 8:1").
Gittith
See title note; (See Scofield "Psa 8:1").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 81
Psalm 81
Hope Revived: His Gracious Return to Israel
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1. The blowing of the trumpet (Psa 81:1-5)
2. His loving call to His people (Psa 81:6-12)
3. Gracious results promised (Psa 81:13-16)
Hope has revived and singing is commanded. What interests us most is the call to blow the trumpet in the new moon. The blowing of the trumpet, in the feast of trumpets (Lev 23:1-44), marks the beginning of Israel’s New Year. Dispensationally it stands for the regathering of Israel and is followed by the day of atonement, that future day, when they shall look upon Him whom they pierced (Zec 12:10) and after that the final feast, the harvest feast of tabernacles, a type of the millennium. Thus with the blowing of trumpets begins the revival of Israel’s hope in answer to the prayers of the preceding Psalm. And He Himself addresses His people and promises as a result of hearkening to His voice deliverance from their enemies and other blessings.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 A Joyful Salutation and God’s Response.
A Joyful Salutation and God’s Response.
To the chief musician upon Gittith, to be sung to the accompaniment of the zitherlike instrument which David brought along from the Philistine city of Gath, a psalm of Asaph, an antiphonal, festal hymn, probably for the celebration of the Passover, God Himself answering the praise of His people by reminding them of their obligations and picturing to them the happy consequences of obedience and loyalty to Him.
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v. 1. Sing aloud unto God, our Strength, letting exultation sound forth in His honor, to praise Him for His almighty protection; make a joyful noise unto the God of Jacob, the only true God, Jacob representing the Church of all times.
v. 2. Take a psalm, the summons being addressed to the chorus of Levites to begin their songs of praise, and bring hither the timbrel, the pleasant harp with the psaltery, zither and harp being used largely in the Temple orchestra on account of the pleasing quality of their music.
v. 3. Blow up the trumpet in the new moon, the horns, as blown by the priests, being the most prominent instruments on the Feast of the New Moon, the civil new year, on the first of Tishri, Num 10:10, in the time appointed, on our solemn feast-day, for trumpets were used on all the great festivals.
v. 4. For this was a statute, for Israel, pertaining to the precepts governing the covenant people, and a law of the God of Jacob, fixed by Him to regulate the customs of the feasts.
v. 5. This He ordained in Joseph, this one tribe here representing the entire nation, for a testimony, when He went out through the land of Egypt, in preparing for the exodus of His people; for from that time dated the personal intercourse of Jehovah with His people; where I heard a language that I understood not, the psalmist speaking in the name of Israel, states that the fact of a strange language in the mouth of their oppressors in Egypt increased the burden of their slavery. The mention of these facts agreed with the object of the Hebrew festivals, which were to bring the great deeds of God to the remembrance of all believers. The Lord Himself now takes up the strain of the hymn.
v. 6. I removed his shoulder from the burden, by setting His people free from the serfdom of Egypt; his hands were delivered from the pots, from the baskets which the children of Israel were forced to carry as hods in transporting building materials for the monuments of Pharaoh.
v. 7. Thou calledst in trouble, when the Egyptians oppressed them, and I delivered thee, Exo 2:24-25; I answered thee in the secret place of thunder, literally, the veil of the thunder, the pillar of cloud, from out of which God wrought His wonders at the passage of the Red Sea. I proved thee at the waters of Meribah, testing their faith by the miracle there performed, Exo 17:6-7. Selah.
v. 8. Hear, O My people, a most impressive appeal, and I will testify unto thee; O Israel, if thou wilt hearken unto Me! The Lord now states the terms of the solemn covenant between Himself and Israel.
v. 9. There shall no strange god be in thee, every form of idolatry being an abomination before Him; neither shalt thou worship any strange god.
v. 10. I am the Lord, thy God, which brought thee out of the land of Egypt, Exo 20:2; open thy mouth wide, to receive the great spiritual blessings due to the people of the covenant, and I will fill it, He alone being able to give the full and lasting satisfaction of peace and blessedness.
v. 11. But My people would not hearken to My voice, as events after the giving of the Law showed; and Israel would none of Me, disobedience and self-will being its outstanding characteristics.
v. 12. So I gave them up unto their own hearts’ lust, their stubbornness, that being God’s punishment upon the stubborn and rebellious of all times; and they walked, were engaged in and with, their own counsels, totally estranged to Jehovah.
v. 13. Oh, that My people had hearkened unto Me, and Israel had walked in My ways! In that event their entire history would have had a different cast, and their fate would not have been so sad.
v. 14. I should soon have subdued their enemies, whom they were too indifferent to drive out completely, Judges 1, 2, and turned My hand against their adversaries, to exterminate them altogether.
v. 15. The haters of the Lord should have submitted themselves unto Him, brought into subjection by the almighty power of the Lord; but their time, that of the children of Israel, their pleasant relations with the covenant God, should have endured forever.
v. 16. He should have fed them also with the finest of the wheat, with the richest blessings of His goodness and mercy; and with honey out of the rock should I have satisfied thee. Cf Deu 32:1-47. Such is the earnest appeal of the Lord as it finds its application in the Church, also of the New Testament, a sermon which should be heeded especially in these last days of indifference and enmity toward God.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 8, 11, 13, 15 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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General Information:
A psalm of Asaph.
For the chief musician
"This is for the director of music to use in worship;"
set to the Gittith
This may refer to a style of music. See how you translated this in Psalms 8:1.
A psalm of Asaph
"This is a psalm that Asaph wrote"
God our strength
The abstract noun "strength" can be stated as "strong." AT: "God who causes us to be strong" (See: Abstract Nouns)
the God of Jacob
Here "Jacob" represents all of his descendants. AT: "the God of Israel, the nation of Jacob's descendants" (See: Synecdoche)
play the tambourine, the pleasant lyre with the harp
These are musical instruments.
tambourine
a musical instrument with a head like a drum that can be hit and with pieces of metal around the side that sound when the instrument is shaken (See: Translate Unknowns)
the new moon
This is the beginning of the lunar month.
the day of the full moon
This is the middle of the lunar month.
when our feast day begins
"and on the days when our feasts begin"
translationWords
chief
psalm
Asaph
God
joy
Jacob
lute
harp
ewe
horn
new moon
feast
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 4, 5, 6, 8, 10, 11, 13 Ps 81 This warning message invites Israel to worship…
Ps 81 This warning message invites Israel to worship only the Lord and to enjoy the fullness of his blessing.
81:1-3 As a prelude to the message of warning, the psalmist invites Israel to contemplate their God in song and dance.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.