Text -- Psalms 81:1-11 (NET)

Psalm 81

81:1 For the music director; according to the gittith style; by Asaph. Shout for joy to God, our source of strength! Shout out to the God of Jacob! 81:2 Sing a song and play the tambourine, the pleasant sounding harp, and the ten-stringed instrument! 81:3 Sound the ram’s horn on the day of the new moon, and on the day of the full moon when our festival begins. 81:4 For observing the festival is a requirement for Israel; it is an ordinance given by the God of Jacob. 81:5 He decreed it as a regulation in Joseph, when he attacked the land of Egypt. I heard a voice I did not recognize. 81:6 It said: “I removed the burden from his shoulder; his hands were released from holding the basket. 81:7 In your distress you called out and I rescued you. I answered you from a dark thundercloud. I tested you at the waters of Meribah. (Selah) 81:8 I said, ‘Listen, my people! I will warn you! O Israel, if only you would obey me! 81:9 There must be no other god among you. You must not worship a foreign god. 81:10 I am the Lord, your God, the one who brought you out of the land of Egypt. Open your mouth wide and I will fill it!’ 81:11 But my people did not obey me; Israel did not submit to me.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 81:5

Among the people of Israel.

Wesley: Psa 81:5

For a witness of that glorious deliverance.

Wesley: Psa 81:5

God.

Wesley: Psa 81:5

As a captain at the head of his people.

Wesley: Psa 81:5

To execute his judgments upon that land.

Wesley: Psa 81:5

My progenitors, for all the successive generations of Israel make one body, and are sometimes spoken of as one person.

Wesley: Psa 81:5

The Egyptian language, which at first was unknown to the Israelites, Gen 42:13, and probably continued so for some considerable time, because they were much separated both in place and conversation from the Egyptians.

Wesley: Psa 81:6

This word denotes all those vessels wherein they carried water, straw, lime, or bricks.

Wesley: Psa 81:7

At the Red Sea.

Wesley: Psa 81:7

From the dark and cloudy pillar, whence I thundered against the Egyptians.

Wesley: Psa 81:8

This God did presently after he brought them from Meribah, even at Sinai.

Wesley: Psa 81:10

Either to pray for mercies, or to receive the mercies which I am ready to give you.

JFB: Psa 81:1

Gittith--(See on Psa 8:1, title). A festal Psalm, probably for the passover (compare Mat 26:30), in which, after an exhortation to praise God, He is introduced, reminding Israel of their obligations, chiding their neglect, and depicting the happy results of obedience. (Psa. 81:1-16)

JFB: Psa 81:1

(Psa 38:7).

JFB: Psa 81:2

Unites the most joyful kinds of music, vocal and instrumental.

JFB: Psa 81:3

Or the month.

JFB: Psa 81:3

(Compare Pro 7:20).

JFB: Psa 81:5

The feasts, especially the passover, attested God's relation to His people.

JFB: Psa 81:5

For Israel (Psa 80:1).

JFB: Psa 81:5

Or, "over," that is, Israel in the exodus.

JFB: Psa 81:5

Change of person. The writer speaks for the nation.

JFB: Psa 81:5

Literally, "lip" (Psa 14:1). An aggravation or element of their distress that their oppressors were foreigners (Deu 28:49).

JFB: Psa 81:6

God's language alludes to the burdensome slavery of the Israelites.

JFB: Psa 81:7

The cloud from which He troubled the Egyptians (Exo 14:24).

JFB: Psa 81:7

(Psa 7:10; Psa 17:3) --tested their faith by the miracle.

JFB: Psa 81:8

(Compare Psa 50:7). The reproof follows to Psa 81:12.

JFB: Psa 81:8

He then propounds the terms of His covenant: they should worship Him alone, who (Psa 81:10) had delivered them, and would still confer all needed blessings.

JFB: Psa 81:11-12

They failed, and He gave them up to their own desires and hardness of heart (Deu 29:18; Pro 1:30; Rom 11:25).

Clarke: Psa 81:1

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.

Clarke: Psa 81:2

Take a psalm - זמרה zimrah . I rather think that this was the name of a musical instrument

Clarke: Psa 81:2

Bring hither the timbrel - תף toph ; some kind of drum or tom tom

Clarke: Psa 81:2

The pleasant harp - כנור kinnor . Probably a sistrum, or something like it. A Stringed instrument

Clarke: Psa 81:2

With the psaltery - נבל nebel , the nabla . The cithara , Septuagint.

Clarke: Psa 81:3

Blow up the trumpet - שופר shophar , a species of horn. Certainly a wind instrument, as the two last were stringed instruments. Perhaps some chanted a psalm in recitativo, while all these instruments vere used as accompaniments. In a representative system of religion, such as the Jewish, there must have been much outside work, all emblematical of better things: no proof that such things should be continued under the Gospel dispensation, where outsides have disappeared, shadows flown away, and the substance alone is presented to the hearts of mankind. He must be ill off for proofs in iavour of instrumental music in the Church of Christ, who has recourse to practices under the Jewish ritual

The feast of the new moon was always proclaimed by sound of trumpet. Of the ceremonies on this occasion I have given a full account in my Discourse on the Eucharist. For want of astronomical knowledge, the poor Jews were put to sad shifts to know the real time of the new moon. They generally sent persons to the top of some hill or mountain about the time which, according to their supputations, the new moon should appear. The first who saw it was to give immediate notice to the Sanhedrin; they closely examined the reporter as to his credibility, and whether his information agreed with their calculations. If all was found satisfactory, the president proclaimed the new moon by shouting out מקדש mikkodesh ! "It is consecrated."This word was repeated twice aloud by the people; and was then proclaimed every where by blowing of horns, or what is called the sound of trumpets. Among the Hindoos some feasts are announced by the sound of the conch or sacred shell.

Clarke: Psa 81:4

This was a statute for Israel - See the statute, Num 10:10 (note), and Lev 23:24 (note).

Clarke: Psa 81:5

I heard a language I understood not - This passage is difficult. Who heard? And what was heard? All the Versions, except the Chaldee, read the pronoun in the third person, instead of the first. "He heard a language that he understood not."And to the Versions Kennicott reforms the text, שפת לא ידעה ישמע sephath lo yadah yisma ; "a language which he did not understand he heard."But what was that language? Some say the Egyptian; others, who take Joseph to signify the children of Israel in general, say it was the declaration of God by Moses, that Jehovah was the true God, that he would deliver their shoulder from their burdens, and their hands from the pots - the moulds and furnaces in which they formed and baked their brick.

Clarke: Psa 81:7

Thou calledst in trouble - They had cried by reason of their burdens, and the cruelty of their task-masters; and God heard that cry, and delivered them. See Exo 3:7, etc

Clarke: Psa 81:7

In the secret place of thunder - On Mount Sinai; where God was heard, but not seen. They heard a voice, but they saw no shape

Clarke: Psa 81:7

At the waters of Meribah - See this transaction, Exo 17:1 (note), etc.

Clarke: Psa 81:8

Hear, O my people - These are nearly the same words with those spoken at the giving of the law, Exo 20:2.

Clarke: Psa 81:10

Open thy mouth wide - Let thy desires be ever so extensive, I will gratify them if thou wilt be faithful to me. Thou shalt lack no manner of thing that is good.

Clarke: Psa 81:11

Israel would none of me - לא אבה לי lo abah li , They willed me not, they would not have me for their God.

Calvin: Psa 81:1

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.

Calvin: Psa 81:4

4.For this is a statute to Israel To give the more effect to the preceding exhortation, it is here taught that this law or ordinance had been prescribed to God’s ancient people, for the purpose of ratifying the everlasting covenant. And as in covenants there is a mutual agreement between the parties, it is declared that this statute was given to Israel, and that God, in contracting, reserved this for himself, as a right to which he was justly entitled.

Calvin: Psa 81:5

5.He set it for a testimony in Joseph The Hebrew word עדוה , eduth, is by some derived from עדה , adah, which signifies to adorn; and they translate it the honor or ornament of Joseph. But it rather comes from the verb עוד , ud, to testify; and the scope of the passage requires that it should be translated a testimony or covenant. Farther, when Joseph is named in particular, there is a reference to the first original of the chosen people, when, after the death of Jacob, the twelve tribes were distinguished. As the sovereignty had not at that time come to the tribe of Judah, and as Reuben had fallen from his right of primogeniture, the posterity of Joseph justly had the pre-eminence, on account of the benefits which he had been instrumental in conferring; having been the father and nourisher of his brethren and of the whole nation. Moreover, the sacredness of the covenant is commended by a special appeal to the fact, that at the time when God stipulated that this honor should be yielded to him, he had purchased that people to himself; as if it had been said, The condition upon which the people were delivered was, that they should assemble together on the days appointed for renewing the remembrance of the grace which had been exercised towards them. The words when he went forth will apply equally to God and to the people. ⁴⁰⁶ It is a common form of expression to speak of God as going forth before his people, as a shepherd goes before his flock, or as a general before his army. When it is said ABOVE the land of Egypt, some think there is an allusion to the situation of Judea, which was higher than that of Egypt; so that those who come out of Egypt to Judea ascend. But I understand the language as meaning simply, that the people, having God for their conductor, passed freely and without obstruction through the land of Egypt, the inhabitants having been so discouraged and dismayed as not to dare to make any opposition to their passage. ⁴⁰⁷ The prophet enhances the blessing of their deliverance, when, speaking in the name of the whole people, he affirms that he had been rescued from profound barbarism : I heard a language which I understood not. ⁴⁰⁸ Nothing is more disagreeable than to sojourn among a people with whom we can hold no communication by language, which is the chief bond of society. Language being, as it were, the image and mirror of the mind, those who cannot employ it in their mutual intercourse are no less strangers to one another than the wild beasts of the forest. When the Prophet Isaiah (Isa 33:19) intends to denounce a very dreadful punishment, he says, “Thou shalt see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand.” Thus the people acknowledge that the benefit which God conferred was so much the more to be valued, because they were delivered from the Egyptians, with whose language they were unacquainted. ⁴⁰⁹

Calvin: Psa 81:6

6.I have removed his shoulder from the burden Here God begins to recount the benefits which he had bestowed upon the Israelites, and the many ways in which he had laid them under obligations to him. The more galling the bondage was from which they had been delivered, the more desirable and precious was their liberty. When, therefore, it is affirmed that their burdens were so heavy that they stooped under them, and that they were doomed to the labor of making bricks, and to other slavish and toilsome occupations, the comparison of this their first state with their condition afterwards is introduced to illustrate the more strikingly the greatness of the blessing of their deliverance. Let us now apply this to ourselves, and elevate our minds to a higher subject, of which it was an image. As God has not only withdrawn our shoulders from a burden of brick, and not only removed our hands from the kilns, but has also redeemed us from the cruel and miserable tyranny of Satan, and drawn us from the depths of hell, the obligations under which we lie to him are of a much more strict and sacred kind than those under which he had brought his ancient people.

Calvin: Psa 81:7

7.Thou didst cry in trouble, and I delivered thee Here the same subject is prosecuted. By their crying when they were in distress, I understand the prayers which they then offered to God. It sometimes happens that those who are reduced to extremity bewail their calamities with confused crying; but as this afflicted people still had in them some remains of godliness, and as they had not forgotten the promise made to their fathers, I have no doubt that they directed their prayers to God. Even men without religion, who never think of calling upon God, when they are under the pressure of any great calamity, are moved by a secret instinct of nature to have recourse to Him. This renders it the more probable that the promise was, as it were, a schoolmaster to the Israelites, leading them to look to God. As no man sincerely calls upon Him but he who trusts in him for help; this crying ought the more effectually to have convinced them that it was their duty to ascribe to Him alone the deliverance which was offered them. By the secret place of thunder some, in my opinion, with too much refinement of interpretation, understand that God by thundering rendered the groanings of the people inaudible to the Egyptians, that by hearing them the Egyptians might not become the more exasperated. But the meaning simply is, that the people were heard in a secret and wonderful manner, while, at the same time, manifest tokens were given by which the Israelites might be satisfied that they were succoured by the Divine hand. God, it is true, was not seen by them face to face; but the thunder was an evident indication of his secret presence among them. ⁴¹⁰ To make them prize more highly this benefit, God upbraidingly tells them that they were unworthy of it, having given such a manifest proof at the waters of Meribah, ⁴¹¹ that they were of a wicked and perverse disposition, Exo 17:7. Your wickedness, as if he had said, having at that time so openly shown itself, surely it must from this be incontrovertible that my favor to you did not proceed from any regard to your good desert. This rebuke is not less applicable to us than to the Israelites; for God not only heard our groanings when we were afflicted under the tyranny of Satan, but before we were born appointed his only begotten Son to be the price of our redemption; and afterwards, when we were his enemies, he called us to be partakers of his grace, illuminating our minds by his gospel and his Holy Spirit; while we, notwithstanding, continue to indulge in murmuring, yea, even proudly rebel against Him.

Calvin: Psa 81:8

8.Hear, O my people! The more effectually to touch the hearts of the people, God is here invested with the character of a teacher, and introduced as speaking familiarly in the midst of the congregation; and this is done for the purpose of instructing them, that all assemblies are unprofitable and trifling in which the voice of God stirring up men to faith and true godliness is not uttered. But let us proceed to the consideration of the words. This preface was intended to teach in a few words, that festival days were not purely and rightly observed unless the people listened with attention to the voice of God. In order to consecrate their hands, feet, eyes, and their whole persons, to his service, it behoved them, in the first place, to open their ears to his voice. Thus the lesson is taught that he acknowledges as his servants those only who are disposed to become learners. By the word protest he intimates that he covenants after a solemn manner, thereby to give his words the greater authority. The clause which follows, O Israel! if thou wilt hearken to me, is, I presume, an abrupt expression, similar to what is frequently employed in pathetic discourses, the ellipse serving to express the greater earnestness. Some connect it with the following verse in this way, O Israel! if thou wilt hearken to me, there will be no strange god in thee But it is rather to be viewed as the language of regret on the part of God. He indirectly intimates that he distrusts this obstinate and rebellious people, and can hardly indulge the hope that they will prove obedient and teachable.

Calvin: Psa 81:9

9.Let there be no strange god ⁴¹⁴ in thee. Here there is propounded the leading article of the covenant, and almost the whole sum of it, which is, that God alone must have the pre-eminence. Some may prefer this explanation: O Israel! if thou wilt hearken to me, there is nothing which I more strictly require or demand from thee than that thou shouldst be contented with me alone, and that thou shouldst not seek after strange gods: and of this opinion I am far from disapproving. God by this language undoubtedly confirms the truth which he so frequently inculcates elsewhere in the law and the prophets, that he is so jealous a God as not to allow another to be a partaker of the honor to which he alone is entitled. But at the same time he teaches us that true religious worship begins with obedience. The order which Moses observes is different, Exo 20:2, and Deu 5:6. In these passages God sets out with declaring that he is the God of Israel; and then he forbids them to make for themselves any new gods. But here the prohibition is put first, and then the reason of it is subjoined, which is, that the people ought to be abundantly satisfied with the God who had purchased them to be his people. Perhaps also he sets this in the front to prepare the way for his obtaining the throne of their hearts. He would first withdraw the people from superstitions, as these must necessarily be plucked up and cleared away before true religion can take root in our hearts.

Calvin: Psa 81:10

10.I am Jehovah thy God, who brought thee out of the land of Egypt: open thy mouth wide God, by making mention of the deliverance which he had wrought for the people, put a bridle upon those whom he had taken under his protection, by which he might hold them bound to his service; and now he assures them, that with respect to the time to come, he had an abundant supply of all blessings with which to fill and satisfy their desires. The three arguments which he employs to induce the Israelites to adhere exclusively to him, and by which he shows them how wickedly and impiously they would act in turning aside from him, and having recourse to strange gods, are worthy of special attention. The first is, that he is Jehovah. By the word Jehovah, he asserts his claims as God by nature, and declares, that it is beyond the power of man to make new gods. When he says I am Jehovah, the pronoun I is emphatic. The Egyptians, no doubt, pretended to worship the Creator of heaven and of earth; but their contempt of the God of Israel plainly convicted them of falsehood. Whenever men depart from Him, they adorn the idols of their own invention with His spoils, whatever the specious pretexts may be by which they attempt to vindicate themselves. After having affirmed that he is Jehovah, he proves his Godhead from the effect and experience, — from the clear and irrefragable evidence of it in his delivering his people from Egypt, and especially, from his performing at that time the promise which he had made to the fathers. This is his second argument. The power which was displayed on that occasion ought not to have been contemplated apart by itself, since it depended upon the covenant, which long before he had entered into with Abraham. By that deliverance he gave a proof not less of his veracity than of his power, and thus vindicated the praise which was due to him. The third argument is, that he offers himself to the people for the time to come; assuring them, that, provided they continue to persevere in the faith, he will be the same towards the children as the fathers experienced him to be, his goodness being inexhaustible: Open thy mouth wide, and I will fill it. By the expression open wide, he tacitly condemns the contracted views and desires which obstruct the exercise of his beneficence. “If the people are in penury,” we may suppose him to say, “the blame is to be entirely ascribed to themselves, because their capacity is not large enough to receive the blessings of which they stand in need; or rather, because by their unbelief they reject the blessings which would flow spontaneously upon them.” He not only bids them open their mouth, but he magnifies the abundance of his grace still more highly, by intimating, that however enlarged our desires may be, there will be nothing wanting which is necessary to afford us full satisfaction. Whence it follows, that the reason why God’s blessings drop upon us in a sparing and slender manner is, because our mouth is too narrow; and the reason why others are empty and famished is, because they keep their mouth completely shut. The majority of mankind, either from disgust, or pride, or madness, refuse all the blessings which are offered them from heaven. Others, although they do not altogether reject them, yet with difficulty take in only a few small drops, because their faith is so straitened as to prevent them from receiving an abundant supply. It is a very manifest proof of the depravity of mankind, when they have no desire to know God, in order that they may embrace him, and when they are equally disinclined to rest satisfied with him. He undoubtedly here requires to be worshipped by external service; but he sets no value upon the bare name of Deity — for his majesty does not consist in two or three syllables. He rather looks to what the name imports, and is solicitous that our hope may not be withdrawn from him to other objects, or that the praise of righteousness, salvation, and all blessings, may not be transferred from him to another. In calling himself by the name Jehovah, he claims Godhead exclusively to himself, on the ground that he possesses a plenitude of all blessings with which to satisfy and fill us.

Calvin: Psa 81:11

11.But my people hearkened not to my voice God now complains, that the Israelites, whom he endeavored gently to allure to him, despised his friendly invitation; yea, that although he had for a long time continued to exhort them, they always shut their ears against his voice. It is not a rebellion of one day which he deplores: he complains, that from the very beginning they were always a stupid and hardened people, and that they continued to persevere in the same obstinacy. It is assuredly monstrous perverseness to exclude God from obtaining access to us, and to refuse to give him a hearing, when he is ready to enter into covenant with us, making the terms almost equal on both sides. To leave them no room for extenuating their guilt under the pretense of ignorance, he adds, that he was rejected with avowed and deliberate contempt: Israel would none of me. From this it is evident, that their minds were bewitched by the god of this world.

This is the reason why, as is stated in the following verse, he gave them up to the hardness of their own heart, or, as others translate it, to the thoughts of their own heart. The root שרר , shorer, from which the word rendered thoughts is derived, signifies properly the navel Accordingly, the translation is very appropriate, which takes this word either for the thoughts which are wrapped up in the hearts of men, or for the hardness which possesses the heart. It being, however, as is well known, a usual thing in the Psalms for the same thing to be twice repeated, I have preferred the word thoughts, because it follows immediately after, They shall walk in their own counsels. Besides, by these words, God testifies, that he justly punished his people, when he deprived them of good and wholesome doctrine, and gave them over to a reprobate mind. As in governing us by means of his word, he restrains us, as it were, with a bridle, and thereby prevents us from going astray after our own perverse imaginations, so, by removing his prophets from the Jews, he gave loose reins to their froward and corrupt counsels, by which they were led into devious paths. It is assuredly the most dreadful kind of punishment which can be inflicted upon us, and an evidence of the utter hopelessness of our condition, when God, holding his peace, and conniving at our perverseness, applies no remedy for bringing us to repentance and amendment. So long as he administers reproof to us, alarms us with the dread of judgment, and summons us before his tribunal, he, at the same time, calls upon us to repent. But when he sees that it is altogether lost labor to reason any longer with us, and that his admonitions have no effect, he holds his peace, and by this teaches us that he has ceased to make our salvation the object of his care. Nothing, therefore, is more to be dreaded, than for men to be so set free from the divine guidance, as recklessly to follow their own counsels, and to be dragged by Satan wherever he pleases. The words, however may be viewed in a more extensive sense, as implying that the patience of God being worn out, he left his people, who, by their desperate perverseness, had cut off all hope of their ever becoming better, to act without restraint as they chose. It is a very absurd inference which some draw from this passage, that the grace of God is bestowed equally upon all men until it is rejected. Even at that time, God, while he passed by all the rest of the world, was graciously pleased to bring the posterity of Abraham, by peculiar and exclusive privilege, into a special relation to himself. At the present day, this distinction, I admit, has been abolished, and the message of the gospel, by which God reconciles the world to himself, is common to all men. Yet we see how God stirs up godly teachers in one place rather than in another. Still the external call alone would be insufficient, did not God effectually draw to himself those whom he has called. Further, as this passage teaches us, that there is no plague more deadly than for men to be left to the guidance of their own counsels, the only thing which remains for us to do is to renounce the dictates of carnal wisdom, and to follow the guidance of the Holy Spirit.

TSK: Psa 81:1

A Psalm : Some suppose this Psalm to have been composed to be sung at the feast of Trumpets, before the time of David; and others think it was written at the removal of the ark to Mount Zion; but the most probable opinion is, that it was sung at the dedication of the second temple.

of Asaph : or, for Asaph

Sing : Psa 67:4; Jer 31:7

our strength : Psa 18:1, Psa 18:2, Psa 28:7, Psa 52:7; Phi 4:13

make : Psa 33:1-3, Psa 46:1-7, Psa 66:1, Psa 100:1, Psa 100:2

the God : Psa 46:11; Gen 50:17; Mat 22:32

TSK: Psa 81:2

Psa 92:3, Psa 95:1, Psa 95:2, Psa 149:1-3; Mar 14:26; Eph 5:19; Col 3:16; Jam 5:13

TSK: Psa 81:3

Blow : Psa 98:6; Num 10:1-9; 1Ch 15:24, 1Ch 16:6, 1Ch 16:42; 2Ch 5:12, 2Ch 13:12, 2Ch 13:14

new : Lev 23:24, Lev 23:25; Num 10:10, Num 28:11; 2Ki 4:23; Col 2:16

solemn : Num 15:3; Deu 16:15; 2Ch 2:4, 2Ch 8:13; Lam 2:6; Nah 1:15

TSK: Psa 81:5

in Joseph : Psa 77:15, Psa 80:1, Psa 80:2; Amo 6:6

for a : Psa 78:6; Exo 13:8, Exo 13:9, Exo 13:14-16; Deu 4:45; Eze 20:20

through : or, against, Exo 12:12, Exo 12:27, Exo 12:29

where : Psa 114:1; Deu 28:49; Isa 28:11; Jer 5:15; 1Co 14:21, 1Co 14:22

TSK: Psa 81:6

I removed : Exo 1:14, Exo 6:6; Isa 9:4, Isa 10:27; Mat 11:29

were delivered : Heb. passed away

from the pots : Or rather, as dood also signifies (see 2Ki 10:7; Jer 24:2,} the basket, so LXX, and Symmachus, κοφινοϚ , and Vulgate and Jerome, cophino ; and Diodati, le sue mani si non dipartite dalle corbe , ""his hands were removed from the baskets,""i.e., says he in a note, de portar la terra da far mattoni , ""from carrying earth to make bricks,""Exo 1:14. Psa 68:13

TSK: Psa 81:7

calledst : Psa 50:15, Psa 91:14, Psa 91:15; Exo 2:23, Exo 14:10, Exo 14:30, Exo 14:31, Exo 17:2-7

secret : Exo 14:24, Exo 19:19, Exo 20:18-21

proved : Exo 17:6, Exo 17:7; Num 20:13, Num 20:24; Deu 33:8

Meribah : or, strife

TSK: Psa 81:8

Hear : Psa 50:7; Deu 32:46; Isa 55:3, Isa 55:4; Joh 3:11, Joh 3:32, Joh 3:33; Act 20:21; 1Jo 5:9

if thou wilt : Psa 81:13; Exo 15:26; Deu 5:27; Isa 1:19

TSK: Psa 81:9

There shall : Exo 20:3-5; 1Co 8:5, 1Co 8:6

strange : Deu 6:14, Deu 32:12; Isa 43:12; Mal 2:11

TSK: Psa 81:10

I am : Exo 20:2; Jer 11:4, Jer 31:31-33

open : Psa 37:3, Psa 37:4; Joh 7:37, Joh 15:7, Joh 16:23; Eph 3:19, Eph 3:20; Rev 21:6, Rev 22:17

TSK: Psa 81:11

people : Psa 106:12, Psa 106:13; Jer 2:11-13, Jer 7:23, Jer 7:24; Zec 7:11

would none : Exo 32:1; Deu 32:15, Deu 32:18; Pro 1:30; Heb 10:29

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 81:1

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.

Unto the God of Jacob - Not here particularly the God of the patriarch himself, but of the people who bore his name - his descendants.

Barnes: Psa 81:2

Take a psalm - literally, "Lift up a psalm; perhaps, as we should say, "Raise the tune."Or, it may mean, Take an ode, a hymn, a psalm, composed for the occasion, and accompany it with the instruments of music which are specified.

And bring hither the timbrel - For the purpose of praise. On the meaning of this word rendered "timbrel"- תף tôph - see the notes at Isa 5:12.

The pleasant harp - On the word here rendered "harp"- כנור kinnôr - see also the notes at Isa 5:12. The word translated "pleasant"- נעים nâ‛ı̂ym - means properly pleasant, agreeable, sweet, Psa 133:1; Psa 147:1. It is connected here with the word harp, as meaning that that instrument was distinguished particularly for a sweet or pleasant sound.

With the psaltery - On the meaning of the word used here - נבל nebel - see the notes at Isa 5:12. These were the common instruments of music among the Hebrews. They were employed alike on sacred occasions, and in scenes of revelry. See Isa 5:12.

Barnes: Psa 81:3

Blow up the trumpet - The word rendered blow means to make a clangor or noise as on a trumpet. The trumpet was, like the timbrel, the harp, and the psaltery, a common instrument of music, and was employed on all their festive occasions. It was at first made of horn, and then was made similar in shape to a horn. Compare Jos 6:5; Lev 25:9; Job 39:25.

In the new moon - On the festival held at the time of the new moon. There was a high festival on the appearance of the new moon in the month of Tisri, or October, which was the beginning of their civil year, and it is not improbable that the return of each new moon was celebrated with special services. See the notes at Isa 1:13; compare 2Ki 4:23; Amo 8:5; 1Ch 23:31; 2Ch 2:4. It is not certain, however, that the word used here means new moon. Prof. Alexander renders it in the month; that is, in the month, by way of eminence, in which the passover was celebrated. The word used - חדשׁ chôdesh - means, indeed, commonly the new moon; the day of the new moon; the first day of the lunar month Num 29:6; 1Sa 20:5, 1Sa 20:18, 1Sa 20:24; but it also means a month; that is, a lunar month, beginning at the new moon, Gen 8:5; Exo 13:4; et al. The corresponding or parallel word, as we shall see, which is rendered in our version, in the time appointed, means full moon; and the probability is, as Professor Alexander suggests, that in the beginning of the verse the month is mentioned in general, and the particular time of the month - the full moon - in the other part of the verse. Thus the language is applicable to the passover. On the other supposition - the supposition that the new moon and the full moon are both mentioned - there would be manifest confusion as to the time.

In the time appointed - The word used here - כסה keseh - means properly the full moon; the time of the full moon. In Syriac the word means either "the first day of the full moon,"or "the whole time of the full moon."( Isa Bar Ali , as quoted by Gesenius, Lexicon) Thus, the word means, not as in our translation, in the time appointed, but at the full moon, and would refer to the time of the Passover, which was celebrated on the fourteenth day of the lunar month; that is, when the moon was at the full. Exo 12:6.

On our solemn feast day - Hebrew, In the day of our feast. The word solemn is not necessarily in the original, though the day was one of great solemnity. The Passover is doubtless referred to.

Barnes: Psa 81:4

For this was a statute for Israel ... - See Exo 12:3. That is, it was a law for the whole Jewish people, for all who had the name Israel, for all the descendants of Jacob. The word was is not in the original, as if this had been an old commandment which might now be obsolete, but the idea is one of perpetuity: it is a perpetual law for the Hebrew people.

A law of the God of Jacob - Hebrew, a judgment; or, right. The idea is, that it was what was due to God; what was his right. It was a solemn claim that he should be thus acknowledged. It was not a matter of conventional arrangement, or a matter of convenience to them; nor was it to be observed merely because it was found to be expedient and conducive to the welfare of the nation. It was a matter of right and of claim on the part of God, and was so to be regarded by the nation. The same is true now of the Sabbath, and of all the appointments which God has made for keeping up religion in the world. All these arrangements are indeed expedient and proper; they conduce to the public welfare and to the happiness of man; but there is a higher reason for their observance than this. It is that God demands their observance; that he claims as his own the time so appropriated. Thus he claims the Sabbath, the entire Sabbath, as his own; he requires that it shall be employed in his service, that it shall be regarded as his day; that it shall be made instrumental in keeping up the knowledge of himself in the world, and in promoting his glory. Exo 20:10. People, therefore, "rob God"(compare Mal 3:8) when they take this time for needless secular purposes, or devote it to other ends and uses. Nor can this be sinless. The highest guilt which man can commit is to "rob"his Maker of what belongs to Him, and of what He claims.

Barnes: Psa 81:5

This he ordained in Joseph for a testimony - literally, he placed this; that is, he appointed it. The word Joseph here stands for the whole Hebrew people, as in Psa 80:1. See the notes at that verse. The meaning is, that the ordinance for observing this festival - the Passover - was to be traced back to the time when they were in Egypt. The obligation to observe it was thus enhanced by the very antiquity of the observance, and by the fact that it was one of the direct appointments of God in that strange and foreign land.

When he went out through the land of Egypt - Margin, against. Or rather, In his going out of the land of Egypt. Literally, In going upon the land of Egypt. The allusion is, undoubtedly, to the time when the Hebrews went out of the land of Egypt - to the Exodus; and the exact idea is, that, in doing this, they passed over a considerable portion of the land of Egypt; or, that they passed over the land. The idea in the margin, of its being against the land of Egypt, is not necessarily in the original.

Where I heard a language that I understood not - literally, "The lip, that is, the language, of one that I did not know, I heard."This refers, undoubtedly, not to God, but to the people. The author of this psalm identifies himself here with the people - the whole nation - and speaks as if he were one of them, and as if he now recollected the circumstances at the time - the strange language - the foreign customs - the oppressions and burdens borne by the people. Throwing himself back, as it were, to that time (compare the notes at 1Th 4:17) - he seems to himself to be in the midst of a people speaking a strange tongue - a language unintelligible to him - the language of a foreign nation. The Jews, in all their long captivity in Egypt - a period of four hundred years (see the notes at Act 7:6) - preserved their own language apparently incorrupt. So far as appears, they spoke the same language, without change, when they came out of Egypt, that Abraham, Isaac, and Jacob had used. The Egyptian was entirely a foreign language to them, and had no affinity with the Hebrew.

Barnes: Psa 81:6

I removed his shoulder from the burden - The burden which the people of Israel were called to hear in Egypt. The reference is undoubtedly to their burdens in making bricks, and conveying them to the place where they were to be used; and perhaps also to the fact that they were required to carry stone in building houses and towns for the Egyptians. Compare Exo 1:11-14; Exo 5:4-17. The meaning is, that he had saved them from these burdens, to wit, by delivering them from their hard bondage. The speaker here evidently is God. In the previous verse it is the people. Such a change of person is not uncommon in the Scriptures.

His hands were delivered from the pots - Margin, as in Hebrew, passed away. That is, they were separated from them, or made free. The word rendered pots usually has that signification. Job 41:20; 1Sa 2:14; 2Ch 35:13; but it may also mean a basket. Jer 24:2; 2Ki 10:7. The latter is probably the meaning here. The allusion is to baskets which might have been used in carrying clay, or conveying the bricks after they were made: perhaps a kind of hamper that was swung over the shoulders, with clay or bricks in each - somewhat like the instrument used now by the Chinese in carrying tea - or like the neck-yoke which is employed in carrying sap where maple sugar is manufactured, or milk on dairy farms. There are many representations on Egyptian sculptures which would illustrate this. The idea is that of a burden, or task, and the allusion is to the deliverance that was accomplished by removing them to another land.

Barnes: Psa 81:7

Thou calledst in trouble - The people of Israel. Exo 2:23; Exo 3:9; Exo 14:10.

And I delivered thee - I brought the people out of Egypt.

I answered thee in the secret place of thunder - That is, in the lonely, retired, solemn place where the thunder rolled; the solitudes where there was no voice but the voice of thunder, and where that seemed to come from the deep recesses of the mountain gorges. The allusion is doubtless to Sinai. Compare Exo 19:17-19. The meaning is, that he gave a response - a real reply - to their prayer - amid the solemn scenes of Sinai, when he gave them his law; when he recognized them as his people; when he entered into covenant with them.

I proved thee - I tried you; I tested your fidelity.

At the waters of Meribah - Margin, as in Hebrew, strife. This was at Mount Horeb. Exo 17:5-7. The trial - the proof - consisted in his bringing water from the rock, showing that he was God - that he was their God.

Barnes: Psa 81:8

Hear, O my people, and I will testify unto thee ... - See the notes at the similar passage in Psa 50:7. God calls their attention to what he required of them; to what his law demanded; to what was the condition of their being his people and of securing his favor. What the demanded was, that they should acknowledge him; obey him; serve him; that there should be no strange god among them, and that they should worship no false god, Psa 81:9.

Barnes: Psa 81:9

There shall no strange god be in thee - Worshipped by thee; or recognized and regarded as a god. This was a condition of his favor and friendship. Compare Deu 32:12; Isa 43:12. The word here rendered "strange"- זר zār - has reference to one of a foreign nation; and the meaning is, that they were not to worship or adore the gods that were worshipped by foreigners. This was a fundamental law of the Hebrew commonwealth.

Neither shalt thou worship any strange god - The Hebrew word here is different - נכר nêkâr - but means substantially the same thing. The allusion is to gods worshipped by foreign nations.

Barnes: Psa 81:10

I am the Lord thy God ... - See Exo 20:2. The meaning is, "I am Yahweh, that God; the God to be worshipped and honored by thee; I only am thy God, and no other god is to be recognized or acknowledged by thee."The foundation of the claim to exclusive service and devotion is here laid in the fact that he had brought them out of the land of Egypt. Literally, had caused them to ascend, or go up from that land. The claim thus asserted seems to be twofold:

(a) that in doing this, he had shown that he was God, or that he had performed a work which none but God could perform, and had thus shown his existence and power; and

(b) that by this he had brought them under special obligations to himself, inasmuch as they owed all that they had - their national existence and liberty - entirely to him.

Open thy mouth wide, and I will fill it - Possibly an allusion to young birds, when fed by the parent-bird. The meaning here is, "I can amply supply all your needs. You need not go to other gods - the gods of other lands - as if there were any deficiency in my power or resources; as if I were not able to meet your necessities. All your needs I can meet. Ask what you need - what you will; come to me and make any request with reference to yourselves as individuals or as a nation - to this life or the life to come - and you will find in me all abundant supply for all your needs, and a willingness to bless you commensurate with my resources."What is here said of the Hebrews may be said of the people of God at all times. There is not a want of our nature - of our bodies or our souls; a want pertaining to this life or the life to come - to ourselves, to our families, to our friends, to the church, or to our country - which God is not able to meet; and there is not a real necessity in any of these respects which he is not willing to meet. Why, then, should his people ever turn for happiness to the "weak and beggarly elements of the world"(compare the notes at Gal 4:9), as if God could not satisfy them? Why should they seek for happiness in vain amusements, or in sensual pleasures, as if God could not, or would not, supply the real needs of their souls?

Barnes: Psa 81:11

But my people ... - See Psa 78:10-11, Psa 78:17-19. "And Israel would none of me."Literally, "Did not will me;"that is, "did not incline to me; were not attached to me; were not disposed to worship me, and to find happiness in me."Compare Isa 1:19; Job 39:9; Pro 1:25. They refused or rejected him. See Exo 32:1; Deu 32:15, Deu 32:18.

Poole: Psa 81:2

All which instruments were then prescribed and used in their solemn meetings.

Poole: Psa 81:3

The new moon which was a sacred and festival time, as appears from Num 10:10 28:11,14 2Ki 4:23 Isa 66:23 . But this may be understood either,

1. Generally of every new moon. Or rather,

2. Specially of that new moon, as the word may be rendered, which begun the seventh month; as may be gathered both from the following words, and by comparing this place with Lev 23:24 Num 29:1 , where this very day is called a day of blowing of trumpets . In the time appointed, on our solemn feast day; or, for the day or time of our solemn festivity; whereby may be understood either,

1. The day of the new moon, on which the trumpets were blown for the celebration of that solemn time. Or,

2. The seventh month, which that new moon did introduce or begin, and in which, besides other solemnities, they kept the feast of tabernacles, which the Hebrew doctors call the feast by way of eminency, and Josephus affirms to have been the most sacred and the chief of all the Jewish feasts.

Poole: Psa 81:4

For this is no human device, but an appointment and command of the great God, and your Lord.

Poole: Psa 81:5

This he ordained to wit, the blowing of trumpets. In Joseph ; among the posterity of Joseph, to wit, the people of Israel, as is evident both from the foregoing verse, where they are called Israel, and from the following words in this verse, where they are described by their coming out of Egypt, which was common to all the tribes of Israel, who are sometimes called by the name of Joseph, of which see on Psa 80:1 .

For a testimony either,

1. For a law, which is oft called a testimony. Or rather,

2. For a witness and memorial of that glorious deliverance mentioned in the following words. For,

1. That this was a statute and law be had expressed, Psa 81:4 , which it is not likely that he would here repeat, especially in a more dark and doubtful phrase.

2. He seems to declare the end of that law, which was to be a

testimony

When he to wit, God, he who ordained , as was now said, went out , as a captain at the head or on the behalf of his people, through the land of Egypt, to execute his judgments upon that land or people. Or, against , &c., to destroy it. Or, out of it , as both ancient and other interpreters render this particle al , which is elsewhere put for meal , and meal is put for min, from or out of , as is manifest by comparing 2Ki 21:8 with 2Ch 33:8 . So this text notes the time when this and the other feasts were instituted; which was at or presently after their coming out of Egypt, even at Sinai.

Where I i.e. my progenitors; for all the successive generations of Israel make one body, and are sometimes spoken of as one person;

heard a language that I understood not either,

1. The language of God himself speaking from heaven at Sinai, which was strange and terrible to me. Or rather,

2. The Egyptian language, which at first was very ungrateful and unknown to the Israelites, Gen 42:23 , and probably continued so for some considerable time, because they were much separated both in place and conversation from the Egyptians, through Joseph’ s pious and prudent design. This exposition is confirmed from Psa 114:1 , where this very thing is mentioned as an aggravation of their misery; and from other places of Scripture, where this is spoken of as a curse and plague, to be with a people of strange language, as Deu 28:49 Jer 5:15 .

Poole: Psa 81:6

I delivered him from burdensome slavery. Pots ; as this word is taken, 1Sa 2:14 2Ch 35:13 . Or, baskets , as it signifies, 2Ki 10:7 Jer 24:2 . In the general, it seems to note all those vessels wherein they carried water, straw, lime, bricks, &c.

Poole: Psa 81:7

Thou calledst in trouble at the Red Sea, Exo 14:10-12 .

In the secret place of thunder from the dark and cloudy pillar, whence I thundered and fought against the Egyptians. See Exo 13:21 14:19,24 . Others refer this to the thunder at Sinai. But at that time they were

not in trouble but in a safe and glorious condition.

Poole: Psa 81:8

I will testify unto thee concerning my will and thy duty. I will give thee statutes and judgments, in the execution of which thou mayst live and be happy for ever. This God did presently after he brought them from Meribah, even at Sinai.

Poole: Psa 81:9

Thou shalt renounce all false gods and worship, and worship me only.

Poole: Psa 81:10

Open thy mouth wide either,

1. To pray for mercies. Ask freely, and abundantly, and boldly, (as this phrase oft signifies,) whatsoever you need, or in reason can desire. Or,

2. To receive the mercies which I am ready to give you.

I will fill it I will give or grant them all, upon condition of your obedience.

Poole: Psa 81:11

Or, did not assent to me or acquiesce in me , or obey me , or my commands.

Haydock: Psa 81:1

An exhortation to judges and men in power.

Haydock: Psa 81:1

Asaph. Josaphat gave the like instructions to his judges, 2 Paralipomenon xix. 6. (Kimchi) (Calmet) ---

God rejected the Jews in the preceding psalm, and here the reason is assigned. (Theodoret) ---

Congregation, or church of the Jews, who were gathered together like cattle, and sought after temporal advantages (St. Augustine, in Psalm lxxii. 23.) alone. (Catec. Trid. Symb.[Catechism of the Council of Trent?]) ---

This is not exactly true of all, (Hebrews xi. 14.) though it might be of the people in general, who seldom raised their thoughts to spiritual delights. (Haydock) ---

Of gods. Hebrew, "of God," who presides in his own council, and gives authority to others. (Amama) ---

Yet Syriac has, "the angels;" Chaldean, "the just;" Protestants, "the mighty;" and Aquila, "the powerful ones." (Haydock) ---

Gods here are put for judges, who act in God's name, Deuteronomy i. 17., and Exodus xxii. 28. To decide affairs of consequence, the priests and other judges met in the temple; and the Romans did the like, each senator offering incense and wine to the god who was honoured in that place. (Suetonius in Aug. xxxv.) (Calmet) ---

All magistrates ought to be equally careful in what they determine, as if they heard God present giving them the following instructions. (Worthington) ---

Judgeth gods, or "God, our Saviour, is judged." (Houbigant) ---

This bringeth on the reprobation of the Jews, ver. 5, &c. (Berthier)

Haydock: Psa 81:2

Wicked. Contrary to the law, Deuteronomy i. 17., and Leviticus xix. 15.

Haydock: Psa 81:3

Do justice. This is the sense of justificate, "justify," as the poor must not be screened from justice, any more than the rich. (Haydock) ---

They are in greater danger of being neglected, Isaias i. 23., and Jeremias v. 28. (Haydock)

Haydock: Psa 81:5

Moved. The ignorance, inapplication, and injustice of those in power overturn the state, which is supported by justice, Proverbs xiv. 34. They draw down God's curse upon the land, (St. Jerome; Calmet) and expose it to all the miseries of anarchy. This regards pastors also. (Berthier) ---

By gross ignorance judges walk in darkness, and throw all into confusion.

Haydock: Psa 81:6

Gods. The people look upon you as such, and treat you with respect. But entertain not sentiments of pride on that account. (Calmet) ---

If judges, even those whom God condemns, may be styled gods without blasphemy, how much more might Jesus Christ, who was holy and did the works of God? He uses this argument to make the fury of the people abate: but then he continues to prove that he was God in a very different and proper sense, insomuch that the Jews, clearly perceiving his meaning, which Socinians would now mistake, took up stones to throw at him, John x. 34. (Haydock) ---

If he had not been God, He would surely have told them plainly, as St. Paul did when people would have offered sacrifice to him, and as St. John the Baptist confessed that he was not the Christ. The sons of Seth, priests, the just, and all the Israelites, were styled sons of God, as well as the angels and judges, Genesis vi. 2., Psalm xxviii. 1., Wisdom v. 5., and Job i. 6. But no individual is called the Son, except Jesus Christ the true God. (Berthier) ---

This passage may be understood of all the faithful, (St. Augustine) particularly of bishops: and Constantine the Great was hence deterred from judging them (St. Gregory i. dec. Grat. p. 2. c. 11. q. 1.) or the clergy; (St. Melchiades c. 12. q. 1.) though this name seems inaccurate, as the died before (Glossa) the council of Nice. Amama restrains the text to men in power. (Haydock) ---

Their elevated station make their ignorance and misconduct less excusable. (Menochius)

Haydock: Psa 81:7

Men. Hebrew Adam, or "like a man" (Montanus; Haydock) of the meanest rank. ---

Princes. Among men, (Calmet) or like Lucifer, the first of the rebel angels. (Eusebius) (St. Justin Martyr, Dialogue with Trypho) ---

Most tyrants come to a miserable end. (Menochius) ---

At death, judges themselves are brought to the bar, and their case is then more terrible, as the mighty in guilt shall suffer more, Wisdom vi. (Worthington) ---

They are forced to taste od death; while Jesus Christ was master of it, John x. 17, 28. This comparison evinces Christ's divinity. But Socinians blind themselves by looking at the sun, and attempting to fathom all by the weak light of reason. (Berthier)

Haydock: Psa 81:8

Nations. Those whom thou hast appointed judges, prevaricate, Genesis xviii. 25. (Calmet) ---

Come, therefore, thyself, Lord Jesus, (Apocalypse xxii. 20.) to whom all nations were promised for an inheritance. (Berthier) (Psalm ii. 7.) ---

His appearance at the last day is described in the 49th psalm; and most of the Fathers here discover a clear prediction of the conversion of the Gentiles. (Calmet)

Gill: Psa 81:1

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.

Gill: Psa 81:2

Take a psalm,.... Or "lift one up" ^y; hold up the book, and read and sing it; or rather, lift up the voice in singing a psalm:

and bring hither the timbrel; or "give one" ^z, put the hand to one:

the pleasant harp with the psaltery; make use of all these musical instruments in singing, and so make an agreeable melody: these were used in the times of the Old Testament, and were typical of the spiritual joy and melody in the heart, expressed by vocal singing, under the New Testament; see Rev 5:8.

Gill: Psa 81:3

Blow up the trumpet in the new moon,.... Either in every new moon, or first day of the month, which was religiously observed by the Jews, 2Ki 4:23 or rather the new moon, or first day of the seventh month, the month Tisri, which day was a memorial of blowing of trumpets, Lev 23:34, and so the Targum,

"blow the trumpet in the month of Tisri,''

when their new year began, and was typical of the year of the redeemed of the Lord, of the acceptable year of our God, of the famous new year, the Gospel dispensation, when old things passed away, and all things became new. The Jews say this blowing of trumpets was in commemoration of Isaac's deliverance, a ram being sacrificed for him, and therefore they sounded with trumpets made of rams' horns; or in remembrance of the trumpet blown at the giving of the law; though it rather was an emblem of the Gospel, and the ministry of it, by which sinners are aroused, awakened and quickened, and souls are charmed and allured, and filled with spiritual joy and gladness:

in the time appointed; so Aben Ezra, Jarchi, and Kimchi, interpret the word of a set fixed time; see Pro 7:20, the word ^a used has the signification of covering; and the former of these understand it of the time just before the change of the moon, when it is covered, which falls in with the former phrase; and so the Targum,

"in the moon that is covered;''

though the Latin interpreter renders it,

"in the month which is covered with the days of our solemnities,''

there being many festivals in the month of Tisri; the blowing of trumpets on the first day of it, the atonement on the tenth, and the feast of tabernacles on the fifteenth. But De Dieu has made it appear, from the use of the word in the Syriac language, that it should be rendered "in the full moon", and so directs to the right understanding of the feast next mentioned;

on our solemn feast day, which must design a feast which was at the full of the moon; and so must be either the feast of the passover, which was on the fourteenth day of the month Nisan, and was a type of Christ our Passover, sacrificed for us, on which account we should keep the feast, Exo 12:6, or else the feast of tabernacles, which was on the fifteenth of the month Tisri, kept in commemoration of the Israelites dwelling in booths, Lev 23:34 and which is called the feast, and the solemn feast, emphatically; see 1Ki 8:2, and was typical of the state of God's people in this world, who dwell in the earthly houses of their tabernacles, and have no continuing city; and of the churches of Christ, which are the tabernacles in which God and his people dwell, and will abide in this form but for a time, and are moveable; and also of Christ's tabernacling in human nature, Joh 1:14.

Gill: Psa 81:4

For this was a statute for Israel,.... It was not a piece of will worship, or device of the children of Israel, but was of divine institution; that the passover should be kept at the time it was; and that the trumpets should be blown on the new moon, or first of Tisri; and that the feast of tabernacles should be kept on the fifteenth of the same month:

and a law of the God of Jacob; and therefore to be observed by Jacob's posterity: the law for the one is in Exo 12:18 and for the other is in Lev 23:24 and so all the ordinances of Christ, and of the Gospel dispensation, are to be regarded on the same account, because they are the statutes and appointments of God; and the feast of tabernacles is particularly put for them all, Zec 14:16.

Gill: Psa 81:5

This he ordained in Joseph for a testimony,.... That is, this law concerning the blowing of trumpets on the new moon, and the keeping the solemn feast at the full of the moon, was made to be observed by all Israel, who are meant by Joseph, for a testimony of God's good will to them, and of their duty and obedience to him:

when he went out through the land of Egypt, or "over it" ^b; which some understand of Joseph, who is said to go over all the land of Egypt, to gather in provision against the seven years of famine, Gen 41:45 and Jarchi says that his deliverance from prison was at the beginning of the year, and was advanced in Pharaoh's court: and the meaning is, either "when he", the Lord, "went out against the land of Egypt", so Arama, in order to slay their firstborn; and when he passed over Israel, and saved them; marched through the land in his indignation, and went forth for the salvation of his people, Exo 11:4 then was the ordinance of the passover appointed: or when Israel went out of Egypt, designed by Joseph, some little time after, while in the wilderness, and dwelling in tents, the feast of tabernacles was instituted; but rather this shows that the feast of passover is before meant, which was instituted at the time of Israel's going out of Egypt, and was the solemn feast day ordained for a statute, law and testimony in Israel; and that the new moon, or month rather, on which the trumpet was to be blown, was the month Abib, the beginning of months, by an ordinance of God, Exo 12:2.

where I heard a language that I understood not; here the prophet represents the people of Israel in Egypt; though the Septuagint, Vulgate Latin, Syriac, and Arabic versions, read,

he heard, and he understood not and the language is either the voice of God out of the fire, which before was never heard in this unusual manner, nor understood, Deu 5:24 or the speech of Moses, who had Aaron for his mouth and spokesman; or rather the Egyptian language, which was not understood by the Israelites without an interpreter, Gen 42:23 which sense is confirmed by Psa 114:1, and this is mentioned as an aggravation of their affliction in Egypt; see Jer 5:15.

Gill: Psa 81:6

I removed his shoulder from the burden,.... These are the words of God, declaring how he had delivered the Israelites from the oppression and cruelty of the Egyptians; who made their lives bitter in hard bondage, and obliged them to carry heavy loads of bricks upon their shoulders:

his hands were delivered from the pots, or "baskets" ^c; into which the bricks were put when made, and carried on their shoulders; or from making of pots, as Kimchi, who thinks the Israelites were employed in making pots of clay as well as bricks; see Psa 68:13, the Targum is,

"his hands withdrew themselves from casting clay into the pots:''

the whole is typical of the saints' deliverance by Christ from the bondage of sin, Satan, and the law.

Gill: Psa 81:7

Thou calledst in trouble, and I delivered thee,.... That is, when Israel were in trouble in Egypt, as the Targum adds, and they cried unto the Lord in their distress, he heard them, and answered them, and sent them a deliverer, and brought them out of all their troubles, Exo 3:7.

I answered thee in the secret place of thunder; by bringing the plague of thunder and lightnings upon the Egyptians, when the Israelites were hidden from them; a sense given by some, as Kimchi observes: or rather this was done when the Lord looked out of the pillar of cloud at the Red sea upon the Egyptian host, and troubled them; at which time the voice of his thunder was heard in heaven, Psa 77:16. Some think this has reference to the thunder at the giving of the law on Mount Sinai; but the sense before given is best:

I proved thee at the waters of Meribah; by withholding water from them to try them, and see whether they would behave patiently, and put their trust and confidence in the Lord, or not; see Exo 17:4.

Selah. See Gill on Psa 3:2.

Gill: Psa 81:8

Hear, O my people, and I will testify unto thee,.... Of himself, his being, and perfections; what he was unto them, had done for them, and would do for them, as in the following verses: or "testify in thee" ^d, bear witness to their spirits, that they were his people, and he was their God; this is a witness which the people of God have in themselves; it is the inward testimony of the Spirit; besides which, there is the outward testimony of the word, and which also may be here meant; for it may be rendered,

I will give a testimony to thee: the law is a testimony of the will of God to his people, what he would have done, or not done; and the Gospel is a testimony of his grace, and the whole word testifies of Christ, his person, offices, obedience, sufferings, and death: some render it, "testify against thee" ^e, for their murmurings, rebellion, and idolatry, as in Psa 50:7 and they are called upon to hear the voice of God in his word, and in his providences, being his people; and as such he addresses them, which bespeaks interest in them, affection to them, and an acknowledgment of them, and carries in it a reason why they should hear him:

O Israel, if thou wilt hearken unto me; this explains who are meant by the Lord's people, Israel, the posterity of Jacob, a chosen and special people, who are exhorted not only to hear, but to hearken and to obey; suggesting, it would be well with them, if they did as in Psa 81:13, and some ^f take these words to be a wish, as there; "Israel, O that thou wouldest hearken unto me": see Isa 48:18.

Gill: Psa 81:9

There shall no strange god be in thee,.... Or in the midst of thee, owned and worshipped as God; or in thine heart, for whatever engrosses the affection, or a man puts his trust and confidence in, that he makes his god, and is a strange one: thus, if any friend or relation, father or mother, wife or children, are loved more than God, they are set up as such in his place; thus the epicure, that seeks the gratification of his carnal lusts, makes his belly his god; and the covetous man his money, in which he trusts, and therefore is called an idolater; and the self-righteous man his righteousness, on which he depends for salvation: hence we read of idols set up in the heart, from which they are disengaged in conversion, and kept from, Eze 14:7.

neither shall thou worship any strange god; only the Lord God is to be worshipped, Mat 28:19 and there is but one God; though this is to be understood not to the exclusion of the Son and Spirit, who are with the Father the one God, and to be worshipped equally with him, and are; see Mat 28:19.

Gill: Psa 81:10

I am the Lord thy God,.... The true Jehovah, the Being of beings, in whom all live and move and have their beings, the covenant God of his people; and is a reason why they should hear him, and worship him, and no other:

which brought thee out of the land of Egypt; this, with what goes before, is the preface to the ten commands, the first and principal of which is urged in the preceding verse; and this is another reason why the Lord God should be had and worshipped, and not a strange god; and redemption from worse than Egyptian bondage, from the bondage of sin, Satan, and the law, and a deliverance from worse than Egyptian darkness, and from a state of wickedness and impiety, should lay under greater obligations still to serve the Lord, and worship him only; who adds, as a further reason for it,

open thy mouth wide, and I will fill it; which may be understood of opening the mouth either in prayer or in praise: to open the mouth wide in prayer is to pray with great freedom, to pour out the soul to God, lay open its whole case, and tell him all his mind and wants; to pray with great boldness, and with much importunity and fervency, and in full assurance of faith, pleading with great strength the promises of God, and asking in faith for much, according to them; and God may be said to fill this wide mouth of faith in prayer, when he grants the desires of the heart, gives his people what they will, even very largely and abundantly, yea, more than they can ask or think: to open the mouth wide in praise is to be abundantly thankful for mercies received; and when persons are so, the Lord fills them with more abundant matter for praise and thanksgiving; see Psa 71:8, or this may be interpreted of opening the mouth wide in expressions of desire after spiritual food, hungering and thirsting after spiritual things, when the Lord fills or satisfies the mouths of his people with good things, Psa 103:5, with the sincere milk of the word which they desire, and with the ordinances, the breasts of consolation they long for, and so satisfies them with the goodness and fatness of his house, Psa 64:4, the metaphor seems to be taken from the young of birds, which open their mouths, and are filled by the old ones: the Targum is,

"open thy mouth to the words of the law, and I will fill it with every good thing.''

Gill: Psa 81:11

But my people would not hearken to my voice,.... Neither as exhorting them to the above duties, nor as promising the above favours; would neither hearken to the voice of the law, nor to the voice of the Gospel; but were like the deaf adder, which stops its ear to the voice of the charmer, charming never so wisely:

and Israel would none of me; would not attend to his word, acquiesce in his will, nor delight themselves in him, and in his worship and service; would have none of his salutary doctrines, or wholesome reproofs, nor of his laws and government; would not have him to reign over them, nor to be their Saviour, though the only one, and there is none beside him; though the chiefest good, and from whom all good things come, and is the portion and exceeding great reward of his people: see Pro 1:25.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 81:1

¹ sn Psalm 81. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.

² tn The precise meaning of the Hebrew term הַגִּתִּית (haggittit) is uncertain; it probably refers to a musical style or instrument. See the superscription to Ps 8.

NET Notes: Psa 81:2

¹ tn Heb “lift up.”

NET Notes: Psa 81:3

¹ tn Heb “at the new moon.”

sn New moon festivals were a monthly ritual in Israel (see R. de Vaux, Ancient Israel, 469-70). In this context the New Moon festival of the seventh month, when the Feast of Tabernacles was celebrated (note the reference to a “festival” in the next line), may be in view.

² tn Heb “at the full moon on the day of our festival.” The Hebrew word כֶּסֶה (keseh) is an alternate spelling of כֶּסֶא (kese’, “full moon”).

sn The festival in view is probably the Feast of Tabernacles (Booths), which began on the fifteenth day of the seventh month when the moon was full. See Lev 23:34; Num 29:12.

NET Notes: Psa 81:4

¹ tn Heb “because a statute for Israel [is] it.”

NET Notes: Psa 81:5

¹ tn Heb “in his going out against the land of Egypt.” This apparently refers to the general time period of Israel’s exodus from Egypt. The LXX reads, “from Egypt,” in which case “Joseph” (see the preceding line) would be the subject of the verb, “when he [Joseph = Israel] left Egypt.”

² tn Heb “a lip I did not know, I heard.” Here the term “lip” probably stands for speech or a voice. Apparently the psalmist speaks here and refers to God’s voice, whose speech is recorded in the following verses.

NET Notes: Psa 81:6

¹ tn The words “It said” are not included in the Hebrew text. They are supplied in the translation for clarification.

² sn I removed the burden. The Lord speaks metaphorically of how he delivered his people from Egyptian bondage. The reference to a basket/burden probably alludes to the hard labor of the Israelites in Egypt, where they had to carry loads of bricks (see Exod 1:14).

NET Notes: Psa 81:7

¹ tn Heb “I answered you in the hidden place of thunder.” This may allude to God’s self-revelation at Mount Sinai, where he appeared in a dark cloud accompanied by thunder (see Exod 19:16).

² sn The name Meribah means “strife.” Two separate but similar incidents at the place called Meribah are recorded in the Pentateuch (Exod 17:1-7; Num 20:1-13). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.

NET Notes: Psa 81:8

¹ tn The words “I said” are supplied in the translation for clarification. Verses 8-10 appear to recall what the Lord commanded the generation of Israelites that experienced the events described in v. 7. Note the statement in v. 11, “my people did not listen to me.”

² tn Or perhaps “command.”

³ tn The Hebrew particle אִם (“if”) and following prefixed verbal form here express a wish (GKC 321 §109.b). Note that the apodosis (the “then” clause of the conditional sentence) is suppressed.

NET Notes: Psa 81:9

¹ tn The imperfect verbal forms in v. 9 have a modal function, expressing what is obligatory.

² tn Heb “different”; “illicit.”

NET Notes: Psa 81:11

¹ tn Heb “did not listen to my voice.”

² tn The Hebrew expression אָבָה לִי (’avah liy) means “submit to me” (see Deut 13:8).

Geneva Bible: Psa 81:1

"To the chief Musician upon ^{( a )} Gittith, [A Psalm] of Asaph." Sing ^{( b )} aloud unto God our strength: make a joyful noise unto the God of Jacob.

^{( a )} An instrument of music brought from Geth.

^{( b )} It seems 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.

Geneva Bible: Psa 81:3

Blow up the trumpet in the ^{( c )} new moon, in the time appointed, on our solemn feast day.

^{( c )} Under this feast he comprehends all other solemn days.

Geneva Bible: Psa 81:5

This he ordained in ^{( d )} Joseph [for] a testimony, when he went out through the land of Egypt: [where] I heard a language [that] ^{( e )} I understood not.

^{( d )} That is, in Israel for Joseph's family was counted the chief while before, Judah was preferred.

^{( e )} God speaks in the person of the people because he was their leader.

Geneva Bible: Psa 81:6

I removed his shoulder from the burden: his hands were delivered from the ^{( f )} pots.

^{( f )} If they were never able to give sufficient thanks to God, for this deliverance from corporal bondage, how much more are we indebted to him for our spiritual deliverance from the tyranny of Satan and sin?

Geneva Bible: Psa 81:7

Thou calledst in trouble, and I delivered thee; I ^{( g )} answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.

^{( g )} By a strange and wonderful fashion.

Geneva Bible: Psa 81:8

^{( h )} Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me;

^{( h )} He condemns all assemblies where the people are not attentive to hear God's voice, and to give obedience to the same.

Geneva Bible: Psa 81:10

I [am] the LORD thy God, which brought thee out of the land of Egypt: ^{( i )} open thy mouth wide, and I will fill it.

^{( i )} God accuses their incredulity, because they did not open their mouths to receive God's benefits in such abundance as he pours them out.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 81:1-16

1 An exhortation to a solemn praising of God.

4 God challenges that duty by reason of his benefits.

8 God, exhorting to obedience, complains of their disobedience, which proves their own hurt.

MHCC: Psa 81:1-7

All the worship we can render to the Lord is beneath his excellences, and our obligations to him, especially in our redemption from sin and wrath. What God had done on Israel's behalf, was kept in remembrance by public solemnities. To make a deliverance appear more gracious, more glorious, it is good to observe all that makes the trouble we are delivered from appear more grievous. We ought never to forget the base and ruinous drudgery to which Satan, our oppressor, brought us. But when, in distress of conscience, we are led to cry for deliverance, the Lord answers our prayers, and sets us at liberty. Convictions of sin, and trials by affliction, prove his regard to his people. If the Jews, 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 our Lord Jesus Christ, from worse bondage.

MHCC: Psa 81:8-16

We cannot look for too little from the creature, nor too much from the Creator. We may have enough from God, if we pray for it in faith. All the wickedness of the world is owing to man's wilfulness. People are not religious, because they will not be so. God is not the Author of their sin, he leaves them to the lusts of their own hearts, and the counsels of their own heads; if they do not well, the blame must be upon themselves. The Lord is unwilling that any should perish. What enemies sinners are to themselves! It is sin that makes our troubles long, and our salvation slow. Upon the same conditions of faith and obedience, do Christians hold those spiritual and eternal good things, which the pleasant fields and fertile hills of Canaan showed forth. Christ is the Bread of life; he is the Rock of salvation, and his promises are as honey to pious minds. But those who reject him as their Lord and Master, must also lose him as their Saviour and their reward.

Matthew Henry: Psa 81:1-7

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.

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: Psa 81:8-16

God, by the psalmist, here speaks to Israel, and in them to us, on whom the ends of the world are come.

I. He demands their diligent and serious attention to what he was about to say (Psa 81:8): " Hear, O my people! and who should hear me if my people will not? I have heard and answered thee; now wilt thou hear me? Hear what is said with the greatest solemnity and the most unquestionable certainty, for it is what I will testify unto thee. Do not only give me the hearing, but hearken unto me, that is, be advised by me, be ruled by me."Nothing could be more reasonably nor more justly expected, and yet God puts an if upon it: " If thou wilt hearken unto me. It is thy interest to do so, and yet it is questionable whether thou wilt or no; for thy neck is an iron sinew."

II. He puts them in mind of their obligation to him as the Lord their God and Redeemer (Psa 81:10): I am the Lord thy God, who brought thee out of the land of Egypt; this is the preface to the ten commandments, and a powerful reason for the keeping of them, showing that we are bound to it in duty, interest, and gratitude, all which bonds we break asunder if we be disobedient.

III. He gives them an abstract both of the precepts and of the promises which he gave them, as the Lord and their God, upon their coming out of Egypt. 1. The great command was that they should have no other gods before him (Psa 81:9): There shall no strange god be in thee, none besides thy own God. Other gods might well be called strange gods, for it was very strange that ever any people who had the true and living God for their God should hanker after any other. God is jealous in this matter, for he will not suffer his glory to be given to another; and therefore in this matter they must be circumspect, Exo 23:13. 2. The great promise was that God himself, as a God all-sufficient, would be nigh unto them in all that which they called upon him for (Deu 4:7), that, if they would adhere to him as their powerful protector and ruler, they should always find him their bountiful benefactor: " Open thy mouth wide and I will fill it, as the young ravens that cry open their mouths wide and the old ones fill them."See here, (1.) What is our duty - to raise our expectations from God and enlarge our desires towards him. We cannot look for too little from the creature nor too much from the Creator. We are not straitened in him; why therefore should we be straitened in our own bosoms? (2.) What is God's promise. I will fill thy mouth with good things, Psa 103:5. There is enough in God to fill our treasures (Pro 8:21), to replenish every hungry soul (Jer 31:25), to supply all our wants, to answer all our desires, and to make us completely happy. The pleasures of sense will surfeit and never satisfy (Isa 55:2); divine pleasures will satisfy and never surfeit. And we may have enough from God if we pray for it in faith. Ask, and it shall be given you. He gives liberally, and upbraids not. God assured his people Israel that it would be their own fault if he did not do as great and kind things for them as he had done for their fathers. Nothing should be thought too good, too much, to give them, if they would but keep close to God. He would moreover have given them such and such things, 2Sa 12:8.

IV. He charges them with a high contempt of his authority as their lawgiver and his grace and favour as their benefactor, Psa 81:11. He had done much for them, and designed to do more; but all in vain: " My people would not hearken to my voice, but turned a deaf ear to all I said."Two things he complains of: - 1. Their disobedience to his commands. They did hear his voice, so as never any people did; but they would not hearken to it, they would not be ruled by it, neither by the law nor by the reason of it. 2. Their dislike of his covenant-relation to them: They would none of me. They acquiesced not in my word (so the Chaldee); God was willing to be to them a God, but they were not willing to be to him a people; they did not like his terms. "I would have gathered them, but they would not."They had none of him; and why had they not? It was not because they might not; they were fairly invited into covenant with God. It was not because they could not; for the word was nigh them, even in their mouth and in their heart. But it was purely because they would not. God calls them hi people, for they were bought by him, bound to him, his by a thousand ties, and yet even they had not hearkened, had not obeyed. "Israel, the seed of Jacob my friend, set me at nought, and would have none of me. "Note, All the wickedness of the wicked world is owing to the wilfulness of the wicked will. The reason why people are not religious is because they will not be so.

V. He justifies himself with this in the spiritual judgments he had brought upon them (Psa 81:12): So I gave them up unto their own hearts' lusts, which would be more dangerous enemies and more mischievous oppressors to them than any of the neighbouring nations ever were. God withdrew his Spirit from them, took off the bridle of restraining grace, left them to themselves, and justly; they will do as they will, and therefore let them do as they will. Ephraim is joined to idols; let him alone. It is a righteous thing with God to give those up to their own hearts' lusts that indulge them, and give up themselves to be led by them; for why should his Spirit always strive? His 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: They would none of me, so I gave them up; let them take their course. And see what follows: They walked in their own counsels, in the way of their heart and in the sight of their eye, both in their worships and in their conversations. "I left them to do as they would, and then they did all that was ill;"they walked in their own counsels, and not according to the counsels of God and his advice. God therefore was not the author of their sin; he left them to the lusts of their own hearts and the counsels of their own heads; if they do not well, the blame must lie upon their own hearts and the blood upon their own heads.

VI. He testifies his good-will to them in wishing they had done well for themselves. He saw how sad their case was, and how sure their ruin, when they were delivered up to their own lusts; that is worse than being given up to Satan, which may be in order to reformation (1Ti 1:20) and to salvation (1Co 5:5); but to be delivered up to their own hearts' lusts is to be sealed under condemnation. He that is filthy, let him be filthy still. What fatal precipices will not these hurry a man to! Now here God looks upon them with pity, and shows that it was with reluctance that he thus abandoned them to their folly and fate. How shall I give thee up, Ephraim? Hos 11:8, Hos 11:9. So here, O that my people had hearkened! See Isa 48:18. Thus Christ lamented the obstinacy of Jerusalem. If thou hadst known, Luk 19:42. The expressions here are very affecting (Psa 81:13-16), designed to show how unwilling God is that any should perish and desirous that all should come to repentance (he delights not in the ruin of sinful persons or nations), and also what enemies sinners are to themselves and what an aggravation it will be of their misery that they might have been happy upon such easy terms. Observe here,

1. The great mercy God had in store for his people, and which he would have wrought for them if they had been obedient. (1.) He would have given them victory over their enemies and would soon have completed the reduction of them. They should not only have kept their ground, but have gained their point, against the remaining Canaanites, and their encroaching vexatious neighbours (Psa 81:14): I should have subdued their enemies; and it is God only that is to be depended on for the subduing of our enemies. Not would had have put them to the expense and fatigue of a tedious war: he would soon have done it; for he would have turned his hand against their adversaries, and then they would not have been able to stand before them. It intimates how easily he would have done it and without any difficulty. With the turn of a hand, nay, with the breath of his mouth, shall he slay the wicked, Isa 11:4. If he but turn his hand, the haters of the Lord will submit themselves to him (Psa 81:15); and, though they are not brought to love him, yet they shall be made to fear him and to confess that he is too hard for them and that it is in vain to contend with him. God is honoured, and so is his Israel, by the submission of those that have been in rebellion against them, though it be but a forced and feigned submission. (2.) He would have confirmed and perpetuated their posterity, and established it upon sure and lasting foundations. In spite of all the attempts of their enemies against them, their time should have endured for ever, and they should never have been disturbed in the possession of the good land God had given them, much less evicted and turned out of possession. (3.) He would have given them great plenty of all good things (Psa 81:16): He should have fed them with the finest of the wheat, with the best grain and the best of the kind. Wheat was the staple commodity of Canaan, and they exported a great deal of it, Eze 27:17. He would not only have provided for them the best sort of bread, but with honey out of the rock would he have satisfied them. Besides the precious products of the fruitful soil, that there might not be a barren spot in all their land, even the clefts of the rock should serve for bee-hives and in them they should find honey in abundance. See Deu 32:13, Deu 32:14. In short, God designed to make them every way easy and happy.

2. The duty God required from them as the condition of all this mercy. He expected no more than that they should hearken to him, as a scholar to his teacher, to receive his instructions - as a servant to his master, to receive his commands; and that they should walk in his ways, those ways of the Lord which are right and pleasant, that they should observe the institutions of his ordinances and attend the intimations of his providence. There was nothing unreasonable in this.

3. Observe how the reason of the withholding of the mercy is laid in their neglect of the duty: If they had hearkened to me, I would soon have subdued their enemies. National sin or disobedience is the great and only thing that retards and obstructs national deliverance. When I would have healed Israel, and set every thing to-rights among them, then the iniquity of Ephraim was discovered, and so a stop was put to the cure, Hos 7:1. We are apt to say, "If such a method had been taken, such an instrument employed, we should soon have subdued our enemies:"but we mistake; if we had hearkened to God, and kept to our duty, the thing would have been done, but it is sin that makes our troubles long and salvation slow. And this is that which God himself complains of, and wishes it had been otherwise. Note, Therefore God would have us do our duty to him, that we may be qualified to receive favour from him. He delights in our serving him, not because he is the better for it, but because we shall be.

Keil-Delitzsch: Psa 81:1-5

The summons in Psa 81:2 is addressed to the whole congregation, inasmuch as הריעוּ is not intended of the clanging of the trumpets, but as in Ezr 3:11, and frequently. The summons in Psa 81:3 is addressed to the Levites, the appointed singers and musicians in connection with the divine services, 2Ch 5:12, and frequently. The summons in Psa 81:4 is addressed to the priests, to whom was committed not only the blowing of the two (later on a hundred and twenty, vid., 2Ch 5:12) silver trumpets, but who appear also in Jos 6:4 and elsewhere (cf. Psa 47:6 with 2Ch 20:28) as the blowers of the shophar. The Talmud observes that since the destruction of the Temple the names of instruments שׁופרא and חצוצרתּא are wont to be confounded one for the other ( B. Sabbath 36 a , Succa 34 a ), and, itself confounding them, infers from Num 10:10 the duty and significance of the blowing of the shophar ( B. Erachin 3 b ). The lxx also renders both by σάλπιγξ ; but the Biblical language mentions שׁופר and חצצרה , a horn (more especially a ram's horn) and a (metal) trumpet, side by side in Psa 98:6; 1Ch 15:28, and is therefore conscious of a difference between them. The Tôra says nothing of the employment of the shophar in connection with divine service, except that the commencement of every fiftieth year, which on this very account is called שׁנת היּבל , annus buccinae , is to be made known by the horn signal throughout all the land (Lev 25:9). But just as tradition by means of an inference from analogy derives the blowing of the shophar on the first of Tishri, the beginning of the common year, from this precept, so on the ground of the passage of the Psalm before us, assuming that בּחרשׁ , lxx ἐν νεομηνίᾳ , refers not to the first of Tishri but to the first of Nisan, we may suppose that the beginning of every month, but, in particular, the beginning of the month which was at the same time the beginning of the ecclesiastical year, was celebrated by a blowing of the shophar, as, according to Josephus, Bell . iv. 9, 12, the beginning and close of the Sabbath was announced from the top of the Temple by a priest with the salpinx. The poet means to say that the Feast of the Passover is to be saluted by the congregation with shouts of joy, by the Levites with music, and even beginning from the new moon ( neomenia ) of the Passover month with blowing of shophars, and that this is to be continued at the Feast of the Passover itself. The Feast of the Passover, for which Hupfeld devises a gloomy physiognomy,

(Note: In the first of his Commentationes de primitiva et vera festorum apud Hebraeos ratione , 1851, 4to.)

was a joyous festival, the Old Testament Christmas. 2Ch 30:21 testifies to the exultation of the people and the boisterous music of the Levite priests, with which it was celebrated. According to Num 10:10, the trumpeting of the priests was connected with the sacrifices; and that the slaying of the paschal lambs took place amidst the Tantaratan of the priests (long-drawn notes interspersed with sharp shrill ones, תקיעה תרועה וקיעה ), is expressly related of the post-exilic service at least.

(Note: Vid., my essay on the Passover rites during the time of the second Temple in the Luther. Zeitschr . 1855; and cf. Armknecht, Die heilige Psalmidoe (1855), S. 5.)

The phrase נתן תּף proceeds from the phrase נתן קול , according to which נתן directly means: to attune, strike up, cause to be heard. Concerning כּסה (Pro 7:20 כּסא ) tradition is uncertain. The Talmudic interpretation ( B. Rosh ha-Shana 8 b , Betza 16 a , and the Targum which is taken from it), according to which it is the day of the new moon (the first of the month), on which the moon hides itself, i.e., is not to be seen at all in the morning, and in the evening only for a short time immediately after sunset, and the interpretation that is adopted by a still more imposing array of authorities (lxx, Vulgate, Menahem, Rashi, Jacob Tam, Aben-Ezra, Parchon, and others), according to which a time fixed by computation (from כּסה = כּסס , computare ) is so named in general, are outweighed by the usage of the Syriac, in which Keso denotes the full moon as the moon with covered, i.e., filled-up orb, and therefore the fifteenth of the month, but also the time from that point onwards, perhaps because then the moon covers itself, inasmuch as its shining surface appears each day less large (cf. the Peshîto, 1Ki 12:32 of the fifteenth day of the eighth month, 2Ch 7:10 of the twenty-third day of the seventh month, in both instances of the Feast of Tabernacles), after which, too, in the passage before us it is rendered wa -b -kese , which a Syro-Arabic glossary (in Rosenmüller) explains festa quae sunt in medio mensis . The Peshîto here, like the Targum, proceeds from the reading חגּינוּ , which, following the lxx and the best texts, is to be rejected in comparison with the singular חגּנוּ . If, however, it is to be read chgnw, and כּסה (according to Kimchi with Segol not merely in the second syllable, but with double Segol כּסה , after the form טנא = טנא ) signifies not interlunium , but plenilunium (instead of which also Jerome has in medio mense , and in Pro 7:20, in die plenae lunae , Aquila ἡμέρᾳ πανσελήνου ), then what is meant is either the Feast of Tabernacles, which is called absolutely החג in 1Ki 8:2 (2Ch 5:3) and elsewhere, or the Passover, which is also so called in Isa 30:29 and elsewhere. Here, as Psa 81:5 will convince us, the latter is intended, the Feast of unleavened bread, the porch of which, so to speak, is ערב פּסח together with the ליל שׁמּרים (Exo 12:42), the night from the fourteenth to the fifteenth of Nisan. In Psa 81:2, Psa 81:3 they are called upon to give a welcome to this feast. The blowing of the shophar is to announce the commencement of the Passover month, and at the commencement of the Passover day which opens the Feast of unleavened bread it is to be renewed. The ל of ליום is not meant temporally, as perhaps in Job 21:30 : at the day = on the day; for why was it not ביום ? It is rather: towards the day, but בכסה assumes that the day has already arrived; it is the same Lamed as in Psa 81:2, the blowing of the shophar is to concern this feast-day, it is to sound in honour of it.

Keil-Delitzsch: Psa 81:4-5

Psa 81:4-5 now tell whence the feast which is to be met with singing and music has acquired such a high significance: it is a divine institution coming from the time of the redemption by the hand of Moses. It is called חק as being a legally sanctioned decree, משׁפּט as being a lawfully binding appointment, and עדוּת as being a positive declaration of the divine will. The ל in לישׂראל characterizes Israel as the receiver, in לאלהי the God of Israel as the owner, i.e., Author and Lawgiver. By בּצעתו the establishing of the statute is dated back to the time of the Exodus; but the statement of the time of its being established, "when He went out over the land of Egypt,"cannot be understood of the exodus of the people out of Egypt, natural as this may be here, where Israel has just been called יהוסף (pathetic for יוסף ), by a comparison with Gen 41:45, where Joseph is spoken of in the same words. For this expression does not describe the going forth out of a country, perhaps in the sight of its inhabitants, Num 33:3, cf. Exo 14:8 (Hengstenberg), but the going out over a country. Elohim is the subject, and צאת is to be understood according to Exo 11:4 (Kimchi, De Dieu, Dathe, Rosenmüller, and others): when He went out for judgment over the land of Egypt (cf. Mic 1:3). This statement of the time of itself at once decides the reference of the Psalm to the Passover, which commemorates the sparing of Israel at that time (Exo 12:27), and which was instituted on that very night of judgment. The accentuation divides the verse correctly. According to this, שׂפת לא־ידעתּי אשׁמע is not a relative clause to מצרים : where I heard a language that I understood not (Psa 114:1). Certainly ידע שׂפה , "to understand a language,"is an expression that is in itself not inadmissible (cf. ידע ספר , to understand writing, to be able to read, Isa 29:11.), the selection of which instead of the more customary phrase שׁמע לשׁון (Deu 28:49; Isa 33:19; Jer 5:15) might be easily intelligible here beside אשׁמע ; but the omission of the שׁם ( אשׁר ) is harsh, the thought it here purposeless, and excluded with our way of taking בצאתו . From the speech of God that follows it is evident that the clause is intended to serve as an introduction of this divine speech, whether it now be rendered sermonem quem non novi (cf. Psa 18:44, populus quem non novi ), or alicujus, quem non novi (Ges. §123, rem. 1), both of which are admissible. It is not in some way an introduction to the following speech of God as one which it has been suddenly given to the psalmist to hear: "An unknown language, or the language of one unknown, do I hear?"Thus Döderlein explains it: Subitanea et digna poetico impetu digressio, cum vates sese divino adflatu subito perculsum sentit et oraculum audire sibi persuadet ; and in the same way De Wette, Olshausen, Hupfeld, and others. But the oracle of God cannot appear so strange to the Israelitish poet and seer as the spirit-voice to Eliphaz (Job 4:16); and moreover אשׁמע after the foregoing historical predicates has the presumption of the imperfect signification in its favour. Thus, then, it will have to be interpreted according to Exo 6:2. It was the language of a known, but still also unknown God, which Israel heard in the redemption of that period. It was the God who had been made manifest as יהוה only, so to speak, by way of prelude hitherto, who now appeared at this juncture of the patriarchal history, which had been all along kept in view, in the marvellous and new light of the judgment which was executed upon Egypt, and of the protection, redemption, and election of Israel, as being One hitherto unknown, as the history of salvation actually then, having arrived at Sinai, receives an entirely new form, inasmuch as from this time onwards the congregation or church is a nation, and Jahve the King of a nation, and the bond of union between them a national law educating it for the real, vital salvation that is to come. The words of Jahve that follow are now not the words heard then in the time of the Exodus. The remembrance of the words heard forms only a transition to those that now make themselves heard. For when the poet remembers the language which He who reveals Himself in a manner never before seen and heard of spoke to His people at that time, the Ever-living One Himself, who is yesterday and to-day the same One, speaks in order to remind His people of what He was to them then, and of what He spake to them then.

Keil-Delitzsch: Psa 81:6-10

It is a gentle but profoundly earnest festival discourse which God the Redeemer addresses to His redeemed people. It begins, as one would expect in a Passover speech, with a reference to the סבלות of Egypt (Exo 1:11-14; Exo 5:4; Exo 6:6.), and to the duwd, the task-basket for the transport of the clay and of the bricks (Exo 1:14; Exo 5:7.).

(Note: In the Papyrus Leydensis i. 346 the Israelites are called the " Aperiu ( עברים ), who dragged along the stones for the great watch-tower of the city of Rameses,"and in the Pap. Leyd. i. 349, according to Lauth, the " Aperiu , who dragged along the stones for the storehouse of the city of Rameses.")

Out of such distress did He free the poor people who cried for deliverance (Exo 2:23-25); He answered them בּסתר רעם , i.e., not (according to Psa 22:22; Isa 32:2): affording them protection against the storm, but (according to Psa 18:12; Psa 77:17.): out of the thunder-clouds in which He at the same time revealed and veiled Himself, casting down the enemies of Israel with His lightnings, which is intended to refer pre-eminently to the passage through the Red Sea (vid., Psa 77:19); and He proved them ( אבחנך , with ŏ contracted from ō , cf. on Job 35:6) at the waters of Merîbah, viz., whether they would trust Him further on after such glorious tokens of His power and loving-kindness. The name " Waters of Merı̂bah ,"which properly is borne only by Merı̂bath Kadesh , the place of the giving of water in the fortieth year (Num 20:13; Num 27:14; Deu 32:51; Deu 33:8), is here transferred to the place of the giving of water in the first year, which was named Massah u -Merı̂bah (Exo 17:7), as the remembrances of these two miracles, which took place under similar circumstances, in general blend together (vid., on Psa 95:8.). It is not now said that Israel did not act in response to the expectation of God, who had son wondrously verified Himself; the music, as Seal imports, here rises, and makes a long and forcible pause in what is being said. What now follows further, are, as the further progress of Psa 81:12 shows, the words of God addressed to the Israel of the desert, which at the same time with its faithfulness are brought to the remembrance of the Israel of the present. העיד בּ , as in Psa 50:7; Deu 8:19, to bear testimony that concerns him against any one. אם (according to the sense, o si , as in Psa 95:7, which is in many ways akin to this Psalm) properly opens a searching question which wishes that the thing asked may come about (whether thou wilt indeed give me a willing hearing?!). In Psa 81:10 the key-note of the revelation of the Law from Sinai is struck: the fundamental command which opens the decalogue demanded fidelity to Jahve and forbade idol-worship as the sin of sins. אל זר is an idol in opposition to the God of Israel as the true God; and אל נכר , a strange god in opposition to the true God as the God of Israel. To this one God Israel ought to yield itself all the more undividedly and heartily as it was more manifestly indebted entirely to Him, who in His condescension had chosen it, and in His wonder-working might had redeemed it ( המּעלך , part. Hiph . with the eh elided, like הפּדך , Deu 13:6, and אכלך , from כּלּה , Exo 33:3); and how easy this submission ought to have been to it, since He desired nothing in return for the rich abundance of His good gifts, which satisfy and quicken body and soul, but only a wide-opened mouth, i.e., a believing longing, hungering for mercy and eager for salvation (Psa 119:131)!

Keil-Delitzsch: Psa 81:11-16

The Passover discourse now takes a sorrowful and awful turn: Israel's disobedience and self-will frustrated the gracious purpose of the commandments and promises of its God. "My people"and "Israel"alternate as in the complaint in Isa 1:3. לא־אבה followed by the dative, as in Deu 13:9 ([8], ου ̓ συνθελήσεις αὐτῷ ). Then God made their sin their punishment, by giving them over judicially ( שׁלּח as in Job 8:4) into the obduracy of their heart, which rudely shuts itself up against His mercy (from שׁרר , Aramaic שׁרר , Arabic sarra , to make firm = to cheer, make glad), so that they went on (cf. on the sequence of tense, Psa 61:8) in their , i.e., their own, egotistical, God-estranged determinations; the suffix is thus accented, as e.g., in Isa 65:2, cf. the borrowed passage Jer 7:24, and the same phrase in Mic 6:16. And now, because this state of unfaithfulness in comparison with God's faithfulness has remained essentially the same even to to-day, the exalted Orator of the festival passes over forthwith to the generation of the present, and that, as is in accordance with the cheerful character of the feast, in a charmingly alluring manner. Whether we take לוּ in the signification of si (followed by the participle, as in 2Sa 18:12), or like אם above in Psa 81:9 as expressing a wish, o si (if but!), Psa 81:15. at any rate have the relation of the apodosis to it. From כּמעט (for a little, easily) it may be conjectured that the relation of Israel at that time to the nations did not correspond to the dignity of the nation of God which is called to subdue and rule the world in the strength of God. השׁיב signifies in this passage only to turn, not: to again lay upon. The meaning is, that He would turn the hand which is now chastening His people against those by whom He is chastening them (cf. on the usual meaning of the phrase, Isa 1:25; Amo 1:8; Jer 6:9; Eze 38:12). The promise in Psa 81:16 relates to Israel and all the members of the nation. The haters of Jahve would be compelled reluctantly to submit themselves to Him, and their time would endure for ever. "Time"is equivalent to duration, and in this instance with the collateral notion of Prosperity, as elsewhere (Isa 13:22) of the term of punishment. One now expects that it should continue with ואאכילהוּ , in the tone of a promise. The Psalm, however, closes with an historical statement. For ויּאכילהו cannot signify et cibaret eum ; it ought to be pronounced ויאכילהו . The pointing, like the lxx, Syriac, and Vulgate, takes v. 17 a (cf. Deu 32:13.) as a retrospect, and apparently rightly so. For even the Asaphic Ps 77 and 78 break off with historical pictures. V. 17 b is, accordingly, also to be taken as retrospective. The words of the poet in conclusion once more change into the words of God. The closing word runs אשׂבּיעך , as in Psa 50:8, Deu 4:31, and (with the exception of the futt. Hiph . of Lamed He verbs ending with ekka ) usually. The Babylonian system of pointing nowhere recognises the suffix-form ekka . If the Israel of the present would hearken to the Lawgiver of Sinai, says v. 17, then would He renew to it the miraculous gifts of the time of the redemption under Moses.

Constable: Psa 73:1--89:52

I. Book 3: chs 73--89

A man or men named Asaph wrote 17 of the psalms in this book (Pss. 73-83). Other writers were the sons of Korah (Pss. 84-85, 87), David (Ps. 86), Heman (Ps. 88), and Ethan (Ps. 89). Asaph, Heman, and Ethan were musicians from the tribe of Levi who were contemporaries of David.

Constable: Psa 81:1-16

Psalm 81

This psalm is a joyful celebration of God's delivering His people. The Israelites probably sang it at the Feast of Tabernacles since it is a review of God's faithfulness and focuses on the wilderness wanderings especially.¹⁴⁶ The Feast of Tabernacles reminded the Israelites of this period in their history.

Constable: Psa 81:1-4

1. A call to the celebration 81:1-5

81:1-2 Asaph summoned the Israelites to sing joyfully to God their strength with musical accompaniment.

81:3-5 He called on them to participate in a festival. The Israelites blew trumpets and offered sacrifices at the beginning of each new month, and each month began with the new moon (Num. 10:10; 28:11-15). The Feast of Tabernacles was a joyous occasion that began on the fifteenth day of the seventh month (September-October) when the moon was full (Lev. 23:33). God required the Israelites to observe these occasions. He began to specify these national festivals when He gave the Israelites instructions concerning the Passover (Exod. 12). This instruction was completely new to the nation as though it was a voice they had never heard before.

Constable: Psa 81:5-15

2. A report of God's communication 81:6-16

81:6-7 God had told His people that He was freeing them from their bondage as slaves in Egypt. They had cried out to Him in their distress and He answered them from heaven.

"To judge by this model, it is good to recall God's answers with some sharpness of detail."¹⁴⁷

Then He tested them at the waters of Meribah to see if they would trust Him (Exod. 17:7).

81:8-10 These verses summarize God's revelation to Israel at Mt. Sinai where He gave them the Mosaic Law.

81:11-12 Israel had not kept God's law, however. Consequently He let His people go their own way.

81:13-16 Asaph continued to relate God's account of Israel's history since the Exodus. If only His people would obey Him He would subdue their enemies and adversaries. He would also bless them abundantly with prosperity (cf. Deut. 32:13-14). The last verse addresses Israel in the second person and constituted a call to the present generation of readers to follow God faithfully.

It is important to review God's past grace periodically and regularly because His faithfulness will challenge His people to remain faithful to Him.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 81 (Chapter Introduction)

Overview

Psa 81:1, An exhortation to a solemn praising of God; Psa 81:4, God challenges that duty by reason of his benefits; Psa 81:8, God, exhorting to obedience, complains of their disobedience, which proves their own hurt.

Psa 8:1 *title

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

Poole: Psalms 81 (Chapter Introduction)

THE ARGUMENT

This Psalm seems to have been made for the use of the church in solemn feasts; particularly either upon every first day of the month, or upon the first day of the seventh mouth, which was celebrated with more solemn blast of trumpets, Lev 23:24 Num 29:1 ; because that month was more sacred than others by reason of the concurrence of divers religious solemnities in it.

Gittith of which title See Poole "Psa 8:1" .

An exhortation to a solemn praising of God , Psa 81:1-3 ; which he requireth for his manifold mercies and deliverances, Psa 81:4-7 ; and, exhorting to obedience, and the worshipping of him the true God, Psa 81:8-10 , complaineth of their disobedience, which tended to their own hurt and affliction, Psa 81:11-16 .

Our strength; who is all our refuge and safeguard against all our enemies.

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 81 (Chapter Introduction)

(Psa 81:1-7) God is praised for what he has done for his people.

(Psa 81:8-16) Their obligations to him.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 81 (Chapter Introduction)

This psalm was penned, as is supposed, not upon occasion of any particular providence, but for the solemnity of a particular ordinance, either that of the new-moon in general or that of the feast of trumpets on the new moon of the seventh month, Lev 23:24; Num 29:1. When David, by the Spirit, introduced the singing of psalms into the temple-service this psalm was intended for that day, to excite and assist the proper devotions of it. All the psalms are profitable; but, if one psalm be more suitable than another to the day and observances of it, we should choose that. The two great intentions of our religious assemblies, and which we ought to have in our eye in our attendance on them, are answered in this psalm, which are, to give glory to God and to receive instruction from God, to " behold the beauty of the Lord and to enquire in his temple;" accordingly by this psalm we are assisted on our solemn feast days, I. In praising God for what he is to his people (Psa 81:1-3), and has done for them (Psa 81:4-7). II. In teaching and admonishing one another concerning the obligations we lie under to God (Psa 81:8-10), the danger of revolting from him (Psa 81:11, Psa 81:12), and the happiness we should have if we would but keep close to him (Psa 81:13-16). This, though spoken primarily of Israel of old, is written for our learning, and is therefore to be sung with application.

To the chief musician upon Gittith. A psalm of Asaph.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Constable, Thomas L. "The Doctrine of Prayer." Th.D. dissertation, Dallas Theological Seminary, 1969.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cooke, Gerald. "The Israelite King as Son of God." Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25.

Curtis, Edward M. "Ancient Psalms and Modern Worship." Bibliotheca Sacra 153:615 (July-September 1997):285-96.

Delitzsch, Franz. Biblical Commentary on the Psalms. 3 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Eissfeldt, Otto. Einleitung in das Alte Testament unter Einschluss der Apokryphen und Pseudepigraphen. Tubingen: Mohr, 1934.

Engnell, Ivan. Gamla Testamentet. Stockholm: Svenska Kyrkans Diakonistyrelses Bokforlag, 1945.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

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Johnson, Elliott E. "Hermeneutical Principles and the Interpretation of Psalm 110." Bibliotheca Sacra 149:596 (October-December 1992):428-37.

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 81 (Chapter Introduction)

INTRODUCTION TO PSALM 81

To the chief Musician upon Gittith, A Psalm of Asaph. Of "gittith", See Gill on Psa 8:1. The Targum renders it,

"upon the harp which came from Gath;''

and so Jarchi says it was a musical instrument that came from Gath. The Septuagint, and the versions which follow that, render it, "for the winepresses". This psalm, according to Kimchi, is said concerning the going out of the children of Israel from Egypt; and was composed in order to be sung at their new moons and solemn feasts, which were typical of Gospel things in Gospel times; see Col 2:16 and so the Syriac version,

"a psalm of Asaph, when David by him prepared himself for the solemnities.''.