Psalmen 81:5 Kommentar

This psalm was penned, as is supposed, not upon occasion of any particular providence, but for the solemnity of a particular ordinance, either that of the new-moon in general or that of the feast of trumpets on the new moon of the seventh month, Lev 23:24; Num 29:1. When David, by the Spirit, introduced the singing of psalms into the temple-service this psalm was intended for that day, to excite and assist the proper devotions of it. All the psalms are profitable; but, if one psalm be more suitable than another to the day and observances of it, we should choose that. The two great intentions of our religious assemblies, and which we ought to have in our eye in our attendance on them, are answered in this psalm, which are, to give glory to God and to receive instruction from God, to "behold the beauty of the Lord and to enquire in his temple;" accordingly by this psalm we are assisted on our solemn feast days, I. In praising God for what he is to his people (Psa 81:1-3), and has done for them (Psa 81:4-7). II. In teaching and admonishing one another concerning the obligations we lie under to God (Psa 81:8-10), the danger of revolting from him (Psa 81:11, Psa 81:12), and the happiness we should have if we would but keep close to him (Psa 81:13-16). This, though spoken primarily of Israel of old, is written for our learning, and is therefore to be sung with application. To the chief musician upon Gittith. A psalm of Asaph.

INTRODUCTION TO PSALM 81 To the chief Musician upon Gittith, A Psalm of Asaph. Of "gittith", See Gill on Psa 8:1. The Targum renders it, "upon the harp which came from Gath;'' and so Jarchi says it was a musical instrument that came from Gath. The Septuagint, and the versions which follow that, render it, "for the winepresses". This psalm, according to Kimchi, is said concerning the going out of the children of Israel from Egypt; and was composed in order to be sung at their new moons and solemn feasts, which were typical of Gospel things in Gospel times; see Col 2:16 and so the Syriac version, "a psalm of Asaph, when David by him prepared himself for the solemnities.''.

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. (b) "in ipsum exeundo", Montanus; "cum exiret ipse super terram", Pagninus.

"A testimony in Joseph He made that" [Psalm 81:5]. Look you, brethren, what is it? Joseph is interpreted augmentation. You remember, you know of Joseph sold into Egypt: Joseph sold into Egypt is Christ passing over to the Gentiles. There Joseph after tribulations was exalted, and here Christ, after the suffering of the Martyrs, was glorified. Thenceforth to Joseph the Gentiles rather belong, and thenceforth augmentation; because, "Many are the children of her that was desolate, rather than of her that has the husband." [Isaiah 54:1] "He made it, till he should go out of the land of Egypt." Observe that also here the "fifth of the sabbath" is signified: when Joseph went out from the land of Egypt, that is, the people multiplied through Joseph, he was caused to pass through the Red Sea. Therefore then also the waters brought forth creeping things of living souls. [Genesis 1:20] No other thing was it that there in figure the passage of that people through the sea foreshowed, than the passing of the Faithful through Baptism; the apostle is witness: for "I would not have you ignorant, brethren," he said, "that our fathers were all under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea." [1 Corinthians 10:1-2] Nothing else then the passing through the sea did signify, but the Sacrament of the baptized; nothing else the pursuing Egyptians, but the multitude of past sins. You see most evident mysteries. The Egyptians press, they urge; so then sins follow close, but no farther than to the water. Why then do you fear, who hast not yet come, to come to the Baptism of Christ, to pass through the Red Sea? What is "Red"? Consecrated with the Blood of the Lord. Why do you fear to come? The consciousness, perhaps, of some huge offenses goads and tortures in you your mind, and says to you that it is so great a thing you have committed, that you may despair to have it remitted you. Fear lest there remain anything of your sins, if there lived any one of the Egyptians! [Exodus 14:29-30] But when you shall have passed the Red Sea, when you shall have been led forth out of your offenses "with a mighty hand and with a strong arm," you will perceive mysteries that you know not: since Joseph himself too, "when he came out of the land of Egypt, heard a language which he knew not." You shall hear a language which you know not: which they that know now hear and recognise, bearing witness and knowing. You shall hear where you ought to have your heart: which just now when I said many understood and answered by acclamation, the rest stood mute, because they have not heard the language which they knew not. Let them hasten, then, let them pass over, let them learn.

Before the great Judge, the judges of the earth are rebuked, exhorted, and threatened. (Psa 82:1-8) congregation--(Compare Exo 12:3; Exo 16:1). of the mighty--that is, of God, of His appointment. the gods--or, "judges" (Exo 21:6; Exo 22:9), God's representatives.

a testimony--The feasts, especially the passover, attested God's relation to His people. Joseph--for Israel (Psa 80:1). went out through--or, "over," that is, Israel in the exodus. I heard--change of person. The writer speaks for the nation. language--literally, "lip" (Psa 14:1). An aggravation or element of their distress that their oppressors were foreigners (Deu 28:49).