Psalm 81

Introduction.—Ps. 81 is a festal hymn presumably composed for use at one of the great Hebrew festivals—probably the Passover or the Feast of Tabernacles. It begins with a joyful summons to join in the worship of the festival (vs. 1–5), and then proceeds to present the significance of the festival by reviewing God’s relationship to Israel in the past and expostulating with His people, urging them to walk in His ways (vs. 6–16). In the first part of the psalm, the psalmist speaks; in the second part, God addresses the people and claims obedience in the light of past blessings, and promises future blessings as the result of obedience. In modern synagogue ritual Ps. 81 is sung on the Jewish New Year’s Day.

On the superscription see pp. 617, 629.

1. Sing aloud. Indicating great earnestness and sincerity (see 2 Chron. 20:19; Ps. 33:3). Ps. 81:1–5 is a summons to worship.

Strength. See Ps. 27:1; 28:8.

2. Timbrel. Possibly a drum (see p. 30).

Harp. See p. 34.

Psaltery. See p. 33.

3. Trumpet. Heb. shophar, as distinct from chas\os\erah, also translated “trumpet” (see pp. 39, 40).

New moon. See Lev. 23:24; Num. 29:1.

Time appointed. Heb. keseh, “full moon.”

Solemn feast. Some think the Feast of Tabernacles is referred to (see 1 Kings 8:2, 65; 12:32; Neh. 8:14; 2 Chron. 5:3; 7:8). Between the Feast of Trumpets, on the first of Tishri, and the Feast of Tabernacles, which began on the 15th of Tishri, came the Day of Atonement on the 10th day of the month. This order of festivals made Tabernacles the chief annual feast. According to some commentators, the Passover is intended by the expression “our solemn feast day,” owing to the position accorded the Passover in the ritual calendar.

4. For. The festivals should be joyfully kept because God appointed them, and because they are considered a special privilege of the people of God (see Lev. 23:23–25).

5. Joseph. The nation of Israel, represented by Joseph, probably because of his prominence during the sojourn in Egypt (see Ps. 80:1; cf. Gen. 49:26). He was, literally, the “savior” of his people.

Through the land. Probably referring to the time of the Exodus, and to the plagues in particular. Perhaps special reference is made to the tenth plague, which effected the release of the Israelites.

Where I heard. The sentence beginning with this phrase should probably be connected with the following verse, and thus introduce God’s speech of expostulation which occupies vs. 6–16. There is no verbal indication of change of speakers. Such abrupt transitions are not uncommon in Hebrew.

6. Burden. Egyptian slaves often carried their burdens on the shoulder. God removed the burden of bondage by delivering the Hebrews from Egypt (see Ex. 1:11–14; 5:4–17).

From the pots. Or, “from the basket,” probably referring to the basket in which the slaves carried the clay which was to be made into bricks.

7. Thou calledst in trouble. See Ex. 2:23; 3:9; 14:10.

Secret place of thunder. Perhaps a reference to the pillar of cloud (see Ex. 14:24), or to the experience at Sinai (see Ex. 19:17–19), where God entered into covenant relation with Israel.

Meribah. See Ex. 17:1–7; Num. 20:13; cf. Ps. 78:20.

Selah. See p. 629.

8. O my people. Even though rebellious, Israel is still God’s people (see v. 11). Blessed thought: God does not easily cast off His people.

9. Any strange god. An allusion to the second commandment of the Decalogue (see Ex. 20:4–6; Deut. 5:8–10).

10. I am. See Ex. 20:2; cf. Deut. 5:6. In view of Israel’s tendency to forget, this reminder was continually needed.

Open thy mouth wide. God redeemed Israel from Egypt, and then supplied all their needs, material and spiritual. O the opulence of the gifts of God (see Eph. 3:20)!

“Thou art coming to a King,

Large petitions with thee bring;

For His grace and power are such,

None can ever ask too much.”

11. My people. See on v. 8. The main discourse is resumed from v. 7.

Would not hearken. See Deut. 32:15, 18; Ps. 78:10, 41, 56; cf. 2 Kings 17:14; 2 Chron. 36:15, 16; Eze. 20:8; Hosea 9:17.

12. I gave them up. God’s Spirit does not always strive with men (see Gen. 6:3). When men persist in rebellion and hardness of heart, God lets them have their way and suffer the results of their choosing. God’s government is a government of free moral choice; God does not coerce the will. He warns man that disobedience brings ruin, but does not prevent man’s contrary choice (see PP 440, 441).

13. My people. See on v. 8. The address turns from Israel of the past to Israel of the present, showing what the results of faithful obedience to God’s commands would be.

Had hearkened. Rather, “would hearken.”

Had walked. Rather, “would walk” (see Deut. 5:29; 32:29; Isa. 48:18; Luke 19:42).

“For of all sad words of tongue or pen, The saddest are these: ‘It might have been!’”

—John Greenleaf Whittier, “Maud Muller.”

14. Should soon have subdued. Rather, “should soon subdue.” The appeal is to the Israel of the psalmist’s time. Repentance and obedience are the price of deliverance from the enemy.

15. Should have submitted. Preferably, “should submit.”

Their time. That is, as a nation.

16. He should have fed. Rather, “He should feed.” Such sudden changes from “I” to “he” are frequent in Hebrew poetry (see Ps. 22:26).

Finest. Literally, “fat” (see Deut. 32:14; Ps. 147:14). When God bestows His gifts, He chooses the best. There is nothing niggardly about our Father’s generosity.

Honey out of the rock. The best and purest honey, stored by the bees in the rocky fastness of the mountains (see Deut. 32:13).

Ellen G. White comments

1, 2 8T 12

11, 12 PP 441; 3T 73

12 3T 172