Teks -- Psalms 81:1-8 (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!

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 81:5 - Joseph

Among the people of Israel.

Wesley: Psa 81:5 - Testimony

For a witness of that glorious deliverance.

Wesley: Psa 81:5 - He

God.

Wesley: Psa 81:5 - Went

As a captain at the head of his people.

Wesley: Psa 81:5 - Egypt

To execute his judgments upon that land.

Wesley: Psa 81:5 - I

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

Wesley: Psa 81:5 - A language

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 - Pots

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

Wesley: Psa 81:7 - Calledst

At the Red Sea.

Wesley: Psa 81:7 - Secret place

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

Wesley: Psa 81:8 - Testify

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

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 - our strength

(Psa 38:7).

JFB: Psa 81:2

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

JFB: Psa 81:3 - the new moon

Or the month.

JFB: Psa 81:3 - the time appointed

(Compare Pro 7:20).

JFB: Psa 81:5 - a testimony

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

JFB: Psa 81:5 - Joseph

For Israel (Psa 80:1).

JFB: Psa 81:5 - went out through

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

JFB: Psa 81:5 - I heard

Change of person. The writer speaks for the nation.

JFB: Psa 81:5 - language

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 - secret place

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

JFB: Psa 81:7 - proved thee

(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 - if thou wilt hearken

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.

Clarke: Psa 81:1 - Sing aloud unto God our strength

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

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

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

Clarke: Psa 81:2 - The pleasant harp

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

Clarke: Psa 81:2 - With the psaltery

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

Clarke: Psa 81:3 - Blow up the trumpet

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

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

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

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

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

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

Clarke: Psa 81:8 - Hear, O my people

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

Calvin: Psa 81:1 - Sing joyfully to God our strength

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 - For this is a statute to Israel

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 - He set it for a testimony in Joseph

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 - I have removed his shoulder from the burden

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 - Thou didst cry in trouble, and I delivered thee

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 - Hear, O my people!

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.

TSK: Psa 81:1 - A Psalm // of Asaph // Sing // our strength // make // the God

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 // new // solemn

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 // for a // through // where

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 // were delivered // from the pots

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 // secret // proved // Meribah

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 // if thou wilt

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 81:2

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

Poole: Psa 81:3 - The new moon

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 // For a testimony // testimony // When he // Where I // heard a language that I understood not

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 // In the secret place of thunder // not in trouble

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

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.

Haydock: Psa 81:1

An exhortation to judges and men in power.

Haydock: Psa 81:1 - Asaph // Congregation // Of gods // Judgeth gods

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

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

Haydock: Psa 81:3 - Do justice

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

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

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 // Princes

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 // Come

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 // make a joyful noise unto the God of Jacob

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 // and bring hither the timbrel // the pleasant harp with the psaltery

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 // in the time appointed // on our solemn feast day

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 // and a law of the God of Jacob

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 // when he went out through the land of Egypt // where I heard a language that I understood not // he heard, and he understood not

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 // his hands were delivered from the pots

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 // I answered thee in the secret place of thunder // I proved thee at the waters of Meribah // Selah

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 // I will give a testimony to thee // O Israel, if thou wilt hearken unto me

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.