Psa 81 | CalvinCommentaries | STEP | PSALM 81 This psalm consists of two parts. Whoever was its author, he exhorts the people to remember the unparalleled grace of God towards them, in delivering them by his outstretched arm, and choosing them to be a kingdom of priests, and a peculiar Church to himself; that thus they may be excited devoutly to honor their deliverer, both by celebrating his praises, and by leading a holy life. God is next introduced as upbraiding them for their ingratitude in continuing obstinately to refuse to submit to the yoke of the law, notwithstanding the tender and gracious manner in which he allured them to himself. To the chief musician upon Gittith. A Psalm of Asaph. 1. Sing joyfully to God our strength sing with a loud voice: to the God of Jacob. 2. Raise a song, and bring forth the tabret, the pleasant harp, with the psaltery. 3. Sound the trumpet at the new moon; at the time appointed on the day of our sacrifice. 4. For this is a statute to Israel, a law to the God of Jacob. 5. He set it for a testimony in Joseph, when he went forth over [or above] the land of Egypt: I heard a language which I understood not. 6. I removed his shoulder from the burden; his hands were freed from the pots. 7. Thou didst cry in trouble, and I delivered thee: I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah. 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.

Psalms 81

PSALM 81

This psalm consists of two parts. Whoever was its author, he exhorts the people to remember the unparalleled grace of God towards them, in delivering them by his outstretched arm, and choosing them to be a kingdom of priests, and a peculiar Church to himself; that thus they may be excited devoutly to honor their deliverer, both by celebrating his praises, and by leading a holy life. God is next introduced as upbraiding them for their ingratitude in continuing obstinately to refuse to submit to the yoke of the law, notwithstanding the tender and gracious manner in which he allured them to himself.

To the chief musician upon Gittith. A Psalm of Asaph. ^{▼▼
There are various opinions as to the time and occasion of the composition of this psalm. Bishop Horsley observes, “It is certainly older than the time of David; for the use of Joseph’s name, in the 5th verse, as the name of the whole nation, shows that it was composed before Judah became the principal tribe, while the place of worship was in the tribe of Ephraim; that is, among Joseph’s descendants.” “This, however,” says Fry, “is not conclusive, as a psalm, whenever composed, referring to the events of those times, might use the same distinctions.” According to Walford, it “was most likely written to be sung at some celebration of the feast of the Passover, during the reign of Jehoshaphat or of Hezekiah.” But the generally received opinion is, that it was composed, in the first instance, for the feast of trumpets. This feast was celebrated on the first day of the month Tisri, which was the beginning of the Jewish year, answering to our September. It has been supposed by some, that this feast was appointed in commemoration of the creation of the world, which is conjectured to have been completed at that season of the year. The Hebrew months were lunar, and the first day of each month had its religious services, accompanied with sound of trumpets, Numbers 10:10; but the feast of trumpets was kept with additional sacrifices, Leviticus 23:24; Numbers 29:1. The trumpets were blown from sunrise until sunset. It appears from the book of the Jewish Liturgy, that this psalm is still sung at that feast. “It may have been used,” observes Dr Adam Clarke, “in celebrating the feast of trumpets on the first of Tisri; the feast of tabernacles, on the fifteenth of the same month; the creation of the world; the feast of the new moons; and the deliverance of the Israelites from Egypt; to all which circumstances it appears to refer.”}

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.