Psa 81:1 | KingComments | STEP | In this psalm, the remnant expects God to restore them. To that end, God will begin blowing the trumpet during the new moon. The only feast of the seven feasts in Leviticus 23 that coincides with the new moon is the Feast of the blowing of the Trumpets, which is at the same time Israel’s (civil) New Year celebration. The new moon represents the beginning of Israel’s restoration. As they wait for the LORD to intervene, the LORD makes it clear to them in that in the past, when the LORD had redeemed them, they still rebelled afterwards. It holds the warning to not fall into the same mistake. For “for the choir director” ( ) see at Psalm 4:1. For “on the Gittith“ see at Psalm 8:1. For “[a Psalm] of Asaph” see at Psalm 50:1. Asaph calls to “sing for joy to God” ( ). Singing is the giving thanks par excellence for Israel (cf. ; ). The LORD is the Holy One Who is enthroned upon the praises of Israel ( ). Asaph calls God “our strength”. God is the strength of His people. The singing for joy is about the strength of God that He has shown in the redemption of His people. Asaph also calls to “shout joyfully to the God of Jacob”. Shout joyfully is a loud expression of joy, as opposed to loud lamentation. To “the God of Jacob” is appealed for deliverance in a day of trouble ( ). Asaph here calls for singing and rejoicing before the God of Jacob in the confidence that He will intervene and deliver. King Jehoshaphat showed that he trusted the LORD so much that he had his choir of singers going out before the armed soldiers ( ). The name “Jacob” recalls the weakness or inability of God’s people to trust in God to deliver them from bondage and give them His blessing. Through the power of God the people were delivered and received the blessing. Jacob himself calls God “the Mighty One of Jacob” ( ). The God of Jacob also recalls God’s election of Jacob over Esau ( ). All this makes it clear that there is no glory for man. Only God is worthy of all praise. It is a reason for an exuberant celebration. The psalm should be raised ( ). The joy is to be accompanied with musical instruments. Music supports the singing and creates harmony in the singing. The people are to “strike the timbrel”. This assumes that the people are singing while dancing. Striking the timbrel is often done by women ( ; ; ). Also “the sweet sounding lyre with the harp” accompany the expressions of joy. The lyre is called “sweet sounding” because of its pleasant sound. Above this sounds “the trumpet”, the shofar, a ram’s-horn trumpet ( ; cf. ). The shofar calls for the singing of praise to begin, and also calls for humbling. It announces that the darkest part of the night has been reached. It is “new moon”. The announcement also implies that from now on the people will face the light of the “full moon”. The new moon is the symbol of the beginning of Israel’s public restoration in the light of the sun. This restoration begins with humbling themselves. Israel is not accepted until the day of atonement. After that, Israel’s restoration will be celebrated, because then God has accepted the people as His people again. This will happen after the church is caught up. On the first day of the seventh month God attached to the “new moon” a feast, the Feast of the blowing of the Trumpets ( ; ). Also “at the full moon” in the seventh month a feast was instituted by God. Full moon is on the fifteenth day. On that day the Feast of Booths begins ( ). The Feast of Booths recalls the journey through the wilderness while living in the land and thanking God for all the blessings of the land ( ). It is called “our feast day” here, although it is one of the LORD’s feast days ( ). Literally it says “at our feast”, that is, the feast Israel may celebrate in honor of the LORD ( ). These feasts are not a fabrication of the Israelites’ imagination, but are “a statute for Israel, an ordinance of the God of Jacob” ( ). It is not that the people can celebrate the feast whenever they feel like it. It is “a statute” that they must obey. It is a statute “for Israel”, that is, for the land inhabited by a people called “Israel”, which means ‘prince of God’. They may celebrate the feast in faith – they are still praying for restoration – but they are already celebrating the feast, in trust and obedience to the LORD. It is “an ordinance” of God. God has ordained that this should happen. He is God and they are His people. They must listen to Him. He is “the God of Jacob”. The name Jacob recalls practice and failure. The name Israel recalls position and privilege. Both aspects have a place in the praise of God. God established these feasts “for a testimony in Joseph” ( ). Here is a third name for the people. By Joseph is also meant the whole people (cf. ). Here we have the transition to the connection between God’s people and Egypt. It was through Joseph that the people came to Egypt. There he has been God’s means of their blessing and life. After Joseph died, the people were enslaved. From this they were delivered by God. Deliverance began with God going “throughout the land of Egypt”. This refers to the judgments God brought on the land of Egypt. It specifically refers to His going out through the midst of Egypt to kill all the firstborn in the land ( ). This action of God is “a language” – the language of God’s redemption – which Israel did not understand. They did not understand what God meant by their deliverance. The proof of this is their disobedience.

‏ Psalms 81:1

Introduction

In this psalm, the remnant expects God to restore them. To that end, God will begin blowing the trumpet during the new moon. The only feast of the seven feasts in Leviticus 23 that coincides with the new moon is the Feast of the blowing of the Trumpets, which is at the same time Israel’s (civil) New Year celebration. The new moon represents the beginning of Israel’s restoration. As they wait for the LORD to intervene, the LORD makes it clear to them in Psa 81:6-16 that in the past, when the LORD had redeemed them, they still rebelled afterwards. It holds the warning to not fall into the same mistake.

A Celebration Song

For “for the choir director” (Psa 81:1a) see at Psalm 4:1.

For “on the Gittith“ see at Psalm 8:1.

For “[a Psalm] of Asaph” see at Psalm 50:1.

Asaph calls to “sing for joy to God” (Psa 81:1b). Singing is the giving thanks par excellence for Israel (cf. Hos 14:2; Heb 13:15). The LORD is the Holy One Who is enthroned upon the praises of Israel (Psa 22:3). Asaph calls God “our strength”. God is the strength of His people. The singing for joy is about the strength of God that He has shown in the redemption of His people. Asaph also calls to “shout joyfully to the God of Jacob”. Shout joyfully is a loud expression of joy, as opposed to loud lamentation.

To “the God of Jacob” is appealed for deliverance in a day of trouble (Psa 20:1b). Asaph here calls for singing and rejoicing before the God of Jacob in the confidence that He will intervene and deliver. King Jehoshaphat showed that he trusted the LORD so much that he had his choir of singers going out before the armed soldiers (2Chr 20:21).

The name “Jacob” recalls the weakness or inability of God’s people to trust in God to deliver them from bondage and give them His blessing. Through the power of God the people were delivered and received the blessing. Jacob himself calls God “the Mighty One of Jacob” (Gen 49:24). The God of Jacob also recalls God’s election of Jacob over Esau (Rom 9:10-12). All this makes it clear that there is no glory for man. Only God is worthy of all praise.

It is a reason for an exuberant celebration. The psalm should be raised (Psa 81:2). The joy is to be accompanied with musical instruments. Music supports the singing and creates harmony in the singing. The people are to “strike the timbrel”. This assumes that the people are singing while dancing. Striking the timbrel is often done by women (Exo 15:20-21; Jdg 11:34; 1Sam 18:6). Also “the sweet sounding lyre with the harp” accompany the expressions of joy. The lyre is called “sweet sounding” because of its pleasant sound.

Above this sounds “the trumpet”, the shofar, a ram’s-horn trumpet (Psa 81:3; cf. Jos 6:5). The shofar calls for the singing of praise to begin, and also calls for humbling. It announces that the darkest part of the night has been reached. It is “new moon”. The announcement also implies that from now on the people will face the light of the “full moon”. The new moon is the symbol of the beginning of Israel’s public restoration in the light of the sun. This restoration begins with humbling themselves. Israel is not accepted until the day of atonement. After that, Israel’s restoration will be celebrated, because then God has accepted the people as His people again. This will happen after the church is caught up.

On the first day of the seventh month God attached to the “new moon” a feast, the Feast of the blowing of the Trumpets (Lev 23:23-24; Num 29:1). Also “at the full moon” in the seventh month a feast was instituted by God. Full moon is on the fifteenth day. On that day the Feast of Booths begins (Lev 23:33-34). The Feast of Booths recalls the journey through the wilderness while living in the land and thanking God for all the blessings of the land (Lev 23:42-43).

It is called “our feast day” here, although it is one of the LORD’s feast days (Lev 23:1-2). Literally it says “at our feast”, that is, the feast Israel may celebrate in honor of the LORD (Exo 5:1).

These feasts are not a fabrication of the Israelites’ imagination, but are “a statute for Israel, an ordinance of the God of Jacob” (Psa 81:4). It is not that the people can celebrate the feast whenever they feel like it. It is “a statute” that they must obey. It is a statute “for Israel”, that is, for the land inhabited by a people called “Israel”, which means ‘prince of God’. They may celebrate the feast in faith – they are still praying for restoration – but they are already celebrating the feast, in trust and obedience to the LORD.

It is “an ordinance” of God. God has ordained that this should happen. He is God and they are His people. They must listen to Him. He is “the God of Jacob”. The name Jacob recalls practice and failure. The name Israel recalls position and privilege. Both aspects have a place in the praise of God.

God established these feasts “for a testimony in Joseph” (Psa 81:5). Here is a third name for the people. By Joseph is also meant the whole people (cf. Psa 77:15 ; Psa 80:1b). Here we have the transition to the connection between God’s people and Egypt. It was through Joseph that the people came to Egypt. There he has been God’s means of their blessing and life. After Joseph died, the people were enslaved. From this they were delivered by God.

Deliverance began with God going “throughout the land of Egypt”. This refers to the judgments God brought on the land of Egypt. It specifically refers to His going out through the midst of Egypt to kill all the firstborn in the land (Exo 11:4-5). This action of God is “a language” – the language of God’s redemption – which Israel did not understand. They did not understand what God meant by their deliverance. The proof of this is their disobedience.