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Commentary on Psalms 81 verses 8–16
God, by the psalmist, here speaks to Israel, and in them to us, on whom the ends of the world are come.
I. He demands their diligent and serious attention to what he was about to say (Psa 81:8): "Hear, O my people! and who should hear me if my people will not? I have heard and answered thee; now wilt thou hear me? Hear what is said with the greatest solemnity and the most unquestionable certainty, for it is what I will testify unto thee. Do not only give me the hearing, but hearken unto me, that is, be advised by me, be ruled by me." Nothing could be more reasonably nor more justly expected, and yet God puts an if upon it: "If thou wilt hearken unto me. It is thy interest to do so, and yet it is questionable whether thou wilt or no; for thy neck is an iron sinew."
II. He puts them in mind of their obligation to him as the Lord their God and Redeemer (Psa 81:10): I am the Lord thy God, who brought thee out of the land of Egypt; this is the preface to the ten commandments, and a powerful reason for the keeping of them, showing that we are bound to it in duty, interest, and gratitude, all which bonds we break asunder if we be disobedient.
III. He gives them an abstract both of the precepts and of the promises which he gave them, as the Lord and their God, upon their coming out of Egypt. 1. The great command was that they should have no other gods before him (Psa 81:9): There shall no strange god be in thee, none besides thy own God. Other gods might well be called strange gods, for it was very strange that ever any people who had the true and living God for their God should hanker after any other. God is jealous in this matter, for he will not suffer his glory to be given to another; and therefore in this matter they must be circumspect, Exo 23:13. 2. The great promise was that God himself, as a God all-sufficient, would be nigh unto them in all that which they called upon him for (Deu 4:7), that, if they would adhere to him as their powerful protector and ruler, they should always find him their bountiful benefactor: "Open thy mouth wide and I will fill it, as the young ravens that cry open their mouths wide and the old ones fill them." See here, (1.) What is our duty - to raise our expectations from God and enlarge our desires towards him. We cannot look for too little from the creature nor too much from the Creator. We are not straitened in him; why therefore should we be straitened in our own bosoms? (2.) What is God's promise. I will fill thy mouth with good things, Psa 103:5. There is enough in God to fill our treasures (Pro 8:21), to replenish every hungry soul (Jer 31:25), to supply all our wants, to answer all our desires, and to make us completely happy. The pleasures of sense will surfeit and never satisfy (Isa 55:2); divine pleasures will satisfy and never surfeit. And we may have enough from God if we pray for it in faith. Ask, and it shall be given you. He gives liberally, and upbraids not. God assured his people Israel that it would be their own fault if he did not do as great and kind things for them as he had done for their fathers. Nothing should be thought too good, too much, to give them, if they would but keep close to God. He would moreover have given them such and such things, Sa2 12:8.
IV. He charges them with a high contempt of his authority as their lawgiver and his grace and favour as their benefactor, Psa 81:11. He had done much for them, and designed to do more; but all in vain: "My people would not hearken to my voice, but turned a deaf ear to all I said." Two things he complains of: - 1. Their disobedience to his commands. They did hear his voice, so as never any people did; but they would not hearken to it, they would not be ruled by it, neither by the law nor by the reason of it. 2. Their dislike of his covenant-relation to them: They would none of me. They acquiesced not in my word (so the Chaldee); God was willing to be to them a God, but they were not willing to be to him a people; they did not like his terms. "I would have gathered them, but they would not." They had none of him; and why had they not? It was not because they might not; they were fairly invited into covenant with God. It was not because they could not; for the word was nigh them, even in their mouth and in their heart. But it was purely because they would not. God calls them hi people, for they were bought by him, bound to him, his by a thousand ties, and yet even they had not hearkened, had not obeyed. "Israel, the seed of Jacob my friend, set me at nought, and would have none of me." Note, All the wickedness of the wicked world is owing to the wilfulness of the wicked will. The reason why people are not religious is because they will not be so.
V. He justifies himself with this in the spiritual judgments he had brought upon them (Psa 81:12): So I gave them up unto their own hearts' lusts, which would be more dangerous enemies and more mischievous oppressors to them than any of the neighbouring nations ever were. God withdrew his Spirit from them, took off the bridle of restraining grace, left them to themselves, and justly; they will do as they will, and therefore let them do as they will. Ephraim is joined to idols; let him alone. It is a righteous thing with God to give those up to their own hearts' lusts that indulge them, and give up themselves to be led by them; for why should his Spirit always strive? His grace is his own, and he is debtor to no man, and yet, as he never gave his grace to any that could say they deserved it, so he never took it away from any but such as had first forfeited it: They would none of me, so I gave them up; let them take their course. And see what follows: They walked in their own counsels, in the way of their heart and in the sight of their eye, both in their worships and in their conversations. "I left them to do as they would, and then they did all that was ill;" they walked in their own counsels, and not according to the counsels of God and his advice. God therefore was not the author of their sin; he left them to the lusts of their own hearts and the counsels of their own heads; if they do not well, the blame must lie upon their own hearts and the blood upon their own heads.
VI. He testifies his good-will to them in wishing they had done well for themselves. He saw how sad their case was, and how sure their ruin, when they were delivered up to their own lusts; that is worse than being given up to Satan, which may be in order to reformation (Ti1 1:20) and to salvation (Co1 5:5); but to be delivered up to their own hearts' lusts is to be sealed under condemnation. He that is filthy, let him be filthy still. What fatal precipices will not these hurry a man to! Now here God looks upon them with pity, and shows that it was with reluctance that he thus abandoned them to their folly and fate. How shall I give thee up, Ephraim? Hos 11:8, Hos 11:9. So here, O that my people had hearkened! See Isa 48:18. Thus Christ lamented the obstinacy of Jerusalem. If thou hadst known, Luk 19:42. The expressions here are very affecting (Psa 81:13-16), designed to show how unwilling God is that any should perish and desirous that all should come to repentance (he delights not in the ruin of sinful persons or nations), and also what enemies sinners are to themselves and what an aggravation it will be of their misery that they might have been happy upon such easy terms. Observe here,
1.The great mercy God had in store for his people, and which he would have wrought for them if they had been obedient. (1.) He would have given them victory over their enemies and would soon have completed the reduction of them. They should not only have kept their ground, but have gained their point, against the remaining Canaanites, and their encroaching vexatious neighbours (Psa 81:14): I should have subdued their enemies; and it is God only that is to be depended on for the subduing of our enemies. Not would had have put them to the expense and fatigue of a tedious war: he would soon have done it; for he would have turned his hand against their adversaries, and then they would not have been able to stand before them. It intimates how easily he would have done it and without any difficulty. With the turn of a hand, nay, with the breath of his mouth, shall he slay the wicked, Isa 11:4. If he but turn his hand, the haters of the Lord will submit themselves to him (Psa 81:15); and, though they are not brought to love him, yet they shall be made to fear him and to confess that he is too hard for them and that it is in vain to contend with him. God is honoured, and so is his Israel, by the submission of those that have been in rebellion against them, though it be but a forced and feigned submission. (2.) He would have confirmed and perpetuated their posterity, and established it upon sure and lasting foundations. In spite of all the attempts of their enemies against them, their time should have endured for ever, and they should never have been disturbed in the possession of the good land God had given them, much less evicted and turned out of possession. (3.) He would have given them great plenty of all good things (Psa 81:16): He should have fed them with the finest of the wheat, with the best grain and the best of the kind. Wheat was the staple commodity of Canaan, and they exported a great deal of it, Eze 27:17. He would not only have provided for them the best sort of bread, but with honey out of the rock would he have satisfied them. Besides the precious products of the fruitful soil, that there might not be a barren spot in all their land, even the clefts of the rock should serve for bee-hives and in them they should find honey in abundance. See Deu 32:13, Deu 32:14. In short, God designed to make them every way easy and happy.
2.The duty God required from them as the condition of all this mercy. He expected no more than that they should hearken to him, as a scholar to his teacher, to receive his instructions - as a servant to his master, to receive his commands; and that they should walk in his ways, those ways of the Lord which are right and pleasant, that they should observe the institutions of his ordinances and attend the intimations of his providence. There was nothing unreasonable in this.
3.Observe how the reason of the withholding of the mercy is laid in their neglect of the duty: If they had hearkened to me, I would soon have subdued their enemies. National sin or disobedience is the great and only thing that retards and obstructs national deliverance. When I would have healed Israel, and set every thing to-rights among them, then the iniquity of Ephraim was discovered, and so a stop was put to the cure, Hos 7:1. We are apt to say, "If such a method had been taken, such an instrument employed, we should soon have subdued our enemies:" but we mistake; if we had hearkened to God, and kept to our duty, the thing would have been done, but it is sin that makes our troubles long and salvation slow. And this is that which God himself complains of, and wishes it had been otherwise. Note, Therefore God would have us do our duty to him, that we may be qualified to receive favour from him. He delights in our serving him, not because he is the better for it, but because we shall be.
All this, from the beginning of the Psalm up to this verse, we have heard of the oil of the press. What remains is rather for grief and warning: for it belongs to the lees of the press, even to the end; perchance also not without a meaning in the interposition of the "Diapsalma." But even this too is profitable to hear, that he who sees himself already of the oil may rejoice; he that is in danger of running among the lees may beware. To both give heed, choose the one, fear the other.
"Hear, O My people, and I will speak, and will bear witness unto you" [Psalm 81:8]. For it is not to a strange people, not to a people that belongs not to the press: "Judge ye," He says, "between Me and My vineyard." [Isaiah 5:3]
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SUMMARY
Psalm 81:8 delivers a direct and urgent divine appeal from God to His covenant people, Israel, emphasizing the profound necessity of attentive listening and obedient response as foundational to their relationship. This verse serves as a solemn preamble to God's poignant lament and exhortation, wherein He recounts His unwavering faithfulness throughout their history while gently yet firmly highlighting their consistent failure to heed His voice. It encapsulates a core principle of the covenant: God communicates His will and truth, and His people are called to respond with active, life-transforming obedience, which is essential for their flourishing, the experience of His blessings, and the deep intimacy He desires.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 81:8 employs several potent literary devices to convey its urgent and deeply personal message. The most prominent is Direct Address and Apostrophe, as God speaks directly to "my people" and "O Israel," creating an immediate and intimate connection with the audience. This personal address elevates the urgency and profound intimacy of the divine plea, making it feel less like a general command and more like a parental appeal. The use of Repetition through the synonymous "Hear" and "hearken" (both derived from shâmaʻ) underscores the central theme of obedience and emphasizes the depth of listening required—not just auditory perception, but active, responsive compliance from the heart. The phrase "if thou wilt hearken unto me" functions as a clear Conditional Statement, highlighting the fundamental principle of the covenant: God's blessings and the health of the relationship are contingent upon Israel's obedience. This sets up a clear cause-and-effect relationship, where the outcome of their future and their experience of God's favor are directly tied to their present response to His voice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 81:8 encapsulates a core theological truth woven throughout the entirety of Scripture: God desires a relationship with His people characterized by responsive obedience. His call to "hear" is not a mere suggestion but a divine imperative rooted in His covenant faithfulness and His ultimate desire for their well-being. This verse highlights the profound tension between God's unwavering commitment to His promises and humanity's recurring tendency towards disobedience. It reminds us that true faith is demonstrated not just by intellectual assent but by active submission to God's revealed will. The divine "testimony" is God's continuous self-revelation, His ongoing effort to guide, warn, and instruct His people, ensuring they remain on the path of life and blessing. The conditional nature of "if thou wilt hearken" underscores human responsibility within the divine-human partnership, where divine grace enables obedience, but human choice remains paramount in determining the experience of God's promised blessings.
REFLECTION AND APPLICATION
Psalm 81:8 remains a timeless and urgent call for all who claim to be God's people today. In a world saturated with noise, distractions, and competing voices, the divine imperative to "hear" and "hearken" becomes even more critical for spiritual vitality. It challenges us to move beyond passive listening to active, discerning engagement with God's voice, primarily through His written Word, consistent prayer, and the guidance of the Holy Spirit. Our willingness to truly "hearken"—to understand, internalize, and obey—is the barometer of our relationship with God and the pathway to experiencing His abundant blessings and deeper intimacy. This verse calls us to a posture of humility and responsiveness, acknowledging that God's testimony is always for our good, designed to lead us into a more flourishing and purposeful life with Him. It prompts us to examine whether our lives reflect a genuine desire to hear and follow the Shepherd's voice, or if we are, like ancient Israel, prone to straying from His path.
Questions for Reflection
FAQ
What does it mean for God to "testify" to His people in this context?
Answer: When God says, "I will testify unto thee," it means He is making a solemn, authoritative declaration, acting as a divine witness. This "testimony" is not merely an accusation but a weighty instruction, a warning, and a profound reminder of His covenant relationship with Israel. It involves recounting His past faithfulness (as seen in Psalms 81:6-7) and laying out His expectations for their obedience, often recalling the laws and stipulations given at Sinai (e.g., Exodus 20). God testifies for their benefit, to guide them, correct them, and call them back to the path of life and blessing that comes from truly hearkening to His voice. It's a loving admonition from a faithful God who desires their flourishing.
CHRIST-CENTERED FULFILLMENT
Psalm 81:8 finds its ultimate fulfillment in Jesus Christ, who is the perfect embodiment of God's "testimony" and the supreme example of perfect "hearkening." The Old Testament call for Israel to hear and obey God's voice, which they so often failed to do (as highlighted in Hebrews 3:7-19), reaches its climax in the person of Christ. Jesus himself declared, "My sheep hear my voice, and I know them, and they follow me" (John 10:27). He is the Word made flesh (John 1:14), the final and complete revelation of God's testimony to humanity (Hebrews 1:1-2). Unlike Israel, Jesus perfectly "hearkened" to the Father's will, even to the point of death on a cross (Philippians 2:8). Therefore, the call to "hear" God's voice today is fundamentally a call to hear and believe in Jesus, for in Him, God's testimony is fully revealed, and through Him, we are empowered by the Holy Spirit to truly hearken and obey (John 14:15).