Psalms 81

The psalmist called the people together to worship the Lord, but then the Lord’s messenger received a special message from God and delivered it to the people. The occasion was a stated feast on the Jewish calendar, but we are not told which feast it was. Passover is suggested by verses 5–7 and 10, but the mention of the new moon and the full moon (v. 3 nasb) suggests Trumpets and Tabernacles. The Jewish religious year begins in the month of Nisan (our March-April), during which the Feast of Passover is celebrated (Ex. 12). The civil year begins with Tishri (our September-October), the seventh month in the religious year, during which the Jews celebrate the Feast of Trumpets (first day, “Rosh Hashannah”), the Day of Atonement (tenth day, “Yom Kippur”), and the Feast of Tabernacles (days fifteen to twenty-two). (See Lev. 23:23–44; Num. 29.) The first day would be new moon and the fifteenth day the full moon. The trumpets mentioned here are not the silver trumpets (Num. 10) but the “shofar,” the ram’s horn, as was used at Jericho (Josh. 6). This argues for the occasion being the Feast of Tabernacles, although perhaps Asaph conflated Passover and Tabernacles, for they go together. Passover celebrated the deliverance from Egypt and Tabernacles the Lord’s care of His people during their wilderness years. Tabernacles was also a joyful harvest festival. The psalm reminds us of three different aspects of true worship.

The leader called together the people (v. 1), the musicians (v. 2), and the priests to blow the trumpets (v. 3). In the Old Testament law, you find stated times of worship (the weekly Sabbath, the annual feasts, etc.) as well as spontaneous times of worship (at the defeat of the enemy, for example). Both are essential to balanced worship, and both should focus on the goodness of the Lord. If all worship were personal and spontaneous, there would be diversity but no unity; but if all worship only followed a schedule, there would be uniformity and no diversity. Both voices and instruments were used in worship. The nation is called “Jacob, Israel, and Joseph” (vv. 4–5). Jacob and his wives built the family, and Joseph preserved them alive in Egypt. God gave Jacob the name “Israel,” which means “he strives with God and prevails” (Gen. 32:22–32).

The last clause of verse 5 could be translated, “We heard a voice we had not known” (niv margin), referring to the message God sent in verses 6–10. At some point in the festal celebration, a priest received God’s message and declared it to the people. The emphasis in this psalm is on hearing the Word of God (vv. 6, 11, 13; see 95:7–11; Heb. 3). Every seventh year at the Feast of Tabernacles, the priests read the book of Deuteronomy to the people, and perhaps this was one of those special sabbatical years. (See Deut. 31:9–13, and note the emphasis in Deuteronomy on “hearing God” [Deut. 4:1, 6, 10; 5:1; 6:3–4; 9:1].) It is delightful to sing praises to God and to pray, but if we want Him to listen to us, we must listen to Him.

Frequently the Lord reminded His people of their miraculous deliverance from Egypt (v. 6), the power of God that accomplished it, and the love of God that motivated it. He also reminded them of the covenant they accepted at Sinai (v. 7a; see Deut. 5:2–3). The people hearing this message were not at Sinai, but the decision of their ancestors was binding on them and their descendants. God’s message also mentioned their failure to trust Him at Meribah (Ex. 17; Num. 20). At the Feast of Tabernacles, the priests poured out water in the temple to commemorate these events (John 7:37–39). The Lord emphasized that He would not tolerate His people worshipping idols (vv. 8–9; Ex. 20:1–4; Deut. 4:15–20). What could the false gods of the neighboring nations give to them? “Open your mouth wide and I will fill it” (v. 10 nasb).

Worship and service go together (Matt. 4:10; Deut. 6:13), and this means we must obey what the Lord commands. But the nation did not obey God’s Word, and He had to destroy all the people twenty years and older (Num. 14:26ff.). But this attitude of spiritual “deafness” and willful disobedience persisted even after Israel entered the Promised Land, as recorded in the book of Judges. (See 78:10, 17, 32, 40, 56.) The greatest judgment God can send is to let people have their own way (see Rom. 1:24, 26, 28).

Had His people obeyed Him, the Lord would have kept the promises in His covenant and blessed them with protection and provision (Deut. 28:15ff.; Lev. 26:17–20; 27–31). When we disobey the Lord, not only do we feel the pain of His chastening, but we also miss out on the blessings He so desires to give us. The Lord gave Israel water out of the rock, but He was prepared to give them honey out of the rock (Deut. 32:13). He sent manna from heaven, but He would have given them the finest of wheat. The word if (v. 13) is small, but it carries big consequences (Deut. 5:29; 32:29; Isa. 48:18; Matt. 23:37). Of all sad words of tongue or pen, The saddest are these: “It might have been.” —J G W