TRV
Translation
King James Version
¶ To the chief Musician upon Gittith, A Psalm of Asaph. Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.
Complete Jewish Bible
For the Leader. On the gittit. By Asaf: Sing for joy to God our strength! Shout to the God of Ya'akov!
Berean Standard Bible
Sing for joy to God our strength; make a joyful noise to the God of Jacob.
American Standard Version
Sing aloud unto God our strength: Make a joyful noise unto the God of Jacob.
World English Bible Messianic
Sing aloud to God, our strength! Make a joyful shout to the God of Jacob!
Geneva Bible (1599)
To him that excelleth upon Gittith. A Psalme committed to Asaph. Sing ioyfully vnto God our strength: sing loude vnto the God of Iaakob.
Young's Literal Translation
To the Overseer. --`On the Gittith.' By Asaph. Cry aloud to God our strength, Shout to the God of Jacob.
In the KJVVerse 15,219 of 31,102
Study This Verse
Commentary on Psalms 81 verses 1–7
1 ¶ To the chief Musician upon Gittith, A Psalm of Asaph. Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.
2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.
3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.
4 For this was a statute for Israel, and a law of the God of Jacob.
5 This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.
6 I removed his shoulder from the burden: his hands were delivered from the pots.
7 Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.
When the people of God were gathered together in the solemn day, the day of the feast of the Lord, they must be told that they had business to do, for we do not go to church to sleep nor to be idle; no, there is that which the duty of every day requires, work of the day, which is to be done in its day. And here,
I. The worshippers of God are excited to their work, and are taught, by singing this psalm, to stir up both themselves and one another to it, Psa 81:1-3. Our errand is, to give unto God the glory due unto his name, and in all our religious assemblies we must mind this as our business. 1. In doing this we must eye God as our strength, and as the God of Jacob, Psa 81:1. He is the strength of Israel, as a people; for he is a God in covenant with them, who will powerfully protect, support, and deliver them, who fights their battles and makes them do valiantly and victoriously. He is the strength of every Israelite; by his grace we are enabled to go through all our services, sufferings, and conflicts; and to him, as our strength, we must pray, and we must sing praise to him as the God of all the wrestling seed of Jacob, with whom we have a spiritual communion. 2. We must do this by all the expressions of holy joy and triumph. It was then to be done by musical instruments, the timbrel, harp, and psaltery; and by blowing the trumpet, some think in remembrance of the sound of the trumpet on Mount Sinai, which waxed louder and louder. It was then and is now to be done by singing psalms, singing aloud, and making a joyful noise. The pleasantness of the harp and the awfulness of the trumpet intimate to us that God is to be worshipped with cheerfulness and joy with reverence and godly fear. Singing aloud and making a noise intimate that we must be warm and affectionate in praising God, that we must with a hearty good-will show forth his praise, as those that are not ashamed to own our dependence on him and obligations to him, and that we should join many together in this work; the more the better; it is the more like heaven. 3. This must be done in the time appointed. No time is amiss for praising God (Seven times a day will I praise thee; nay, at midnight will I rise and give thanks unto thee); but some are times appointed, not for God to meet us (he is always ready), but for us to meet one another, that we may join together in praising Do. The solemn feast-day must be a day of praise; when we are receiving the gifts of God's bounty, and rejoicing in them, then it is proper to sing his praises.
II. They are here directed in their work. 1. They must look up to the divine institution which it is the observation of. In all religious worship we must have an eye to the command (Psa 81:4): This was a statute for Israel, for the keeping up of a face of religion among them; it was a law of the God of Jacob, which all the seed of Jacob are bound by, and must be subject to. Note, Praising God is not only a good thing, which we do well to do, but it is our indispensable duty, which we are obliged to do; it is at our peril if we neglect it; and in all religious exercises we must have an eye to the institution as our warrant and rule: "This I do because God has commanded me; and therefore I hope he will accept me;" then it is done in faith. 2. They must look back upon those operations of divine Providence which it is the memorial of. This solemn service was ordained for a testimony (Psa 81:5), a standing traditional evidence, for the attesting of the matters of fact. It was a testimony to Israel, that they might know and remember what God had done for their fathers, and would be a testimony against them if they should be ignorant of them and forget them. (1.) The psalmist, in the people's name, puts himself in mind of the general work of God on Israel's behalf, which was kept in remembrance by this and other solemnities, Psa 81:5. When God went out against the land of Egypt, to lay it waste, that he might force Pharaoh to let Israel go, then he ordained solemn feast-days to be observed by a statute for ever in their generations, as a memorial of it, particularly the passover, which perhaps is meant by the solemn feast-day (Psa 81:3); that was appointed just then when God went out through the land of Egypt to destroy the first-born, and passed over the houses of the Israelites, Exo 12:23, Exo 12:24. By it that work of wonder was to be kept in perpetual remembrance, that all ages might in it behold the goodness and severity of God. The psalmist, speaking for his people, takes notice of this aggravating circumstance of their slavery in Egypt that there they heard a language that they understood not; there they were strangers in a strange land. The Egyptians and the Hebrews understood not one another's language; for Joseph spoke to his brethren by an interpreter (Gen 42:23), and the Egyptians are said to be to the house of Jacob a people of a strange language, Psa 114:1. To make a deliverance appear the more gracious, the more glorious, it is good to observe every thing that makes the trouble we are delivered from appear the more grievous. (2.) The psalmist, in God's name, puts the people in mind of some of the particulars of their deliverance. Here he changes the person, Psa 81:6. God speaks by him, saying, I removed the shoulder from the burden. Let him remember this on the feast-day, [1.] That God had brought them out of the house of bondage, had removed their shoulder from the burden of oppression under which they were ready to sink, had delivered their hands from the pots, or panniers, or baskets, in which they carried clay or bricks. Deliverance out of slavery is a very sensible mercy and one which ought to be had in everlasting remembrance. But this was not all. [2.] God had delivered them at the Red Sea; then they called in trouble, and he rescued them and disappointed the designs of their enemies against them, Exo 14:10. Then he answered them with a real answer, out of the secret place of thunder; that is, out of the pillar of fire, through which God looked upon the host of the Egyptians and troubled it, Exo 14:24, Exo 14:25. Or it may be meant of the giving of the law at Mount Sinai, which was the secret place, for it was death to gaze (Exo 19:21), and it was in thunder that God then spoke. Even the terrors of Sinai were favours to Israel, Deu 4:33. [3.] God had borne their manners in the wilderness: "I proved thee at the waters of Meribah; thou didst there show thy temper, what an unbelieving murmuring people thou wast, and yet I continued my favour to thee." Selah - Mark that; compare God's goodness and man's badness, and they will serve as foils to each other. Now if they, on their solemn feast-days, were thus to call to mind their redemption out of Egypt, much more ought we, on the Christian sabbath, to call to mind a more glorious redemption wrought out for us by Jesus Christ from worse than Egyptian bondage, and the many gracious answers he has given to us, notwithstanding our manifold provocations.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 81
Behold yourselves, O Asaph, congregation of the Lord. "Exult ye unto God our helper" [Psalm 81:1]. You who are gathered together today, you are this day the congregation of the Lord, if indeed unto you the Psalm is sung, "Exult ye unto God our helper." Others exult unto the Circus, you unto God: others exult unto their deceiver, do ye exult unto your helper: others exult unto their god their belly, do ye exult unto your God your helper. "Jubilate unto the God of Jacob." Because ye also belong to Jacob: yea, you are Jacob, the younger people to which the elder is servant. [Genesis 25:23] "Jubilate unto the God of Jacob." Whatsoever ye cannot explain in words, you do not therefore forbear exulting: what you shall be able to explain, cry out: what ye cannot, jubilate. For from the abundance of joys, he that cannot find words sufficient, uses to break out into jubilating; "Jubilate unto the God of Jacob."
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalm 81:1 serves as an exhilarating, dual imperative, summoning the community of faith to uninhibited, corporate worship. It sets the stage for a psalm that masterfully intertwines a fervent call to praise with a poignant reminder of God's unwavering faithfulness and Israel's historical failures. This opening verse commands a vibrant, full-throated expression of joy and adoration, directing it towards God, who is unequivocally identified as the ultimate source of His people's strength and the faithful covenant-keeper of their ancestors. It encapsulates the essence of responsive worship: a joyful noise arising from a deep understanding of God's character and His enduring, redemptive relationship with humanity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 81:1 is rich with Imperative verbs ("Sing aloud," "make a joyful noise"), which function as direct commands, emphasizing the non-negotiable and urgent nature of the call to worship. The verse employs Synonymous Parallelism, where the second clause ("make a joyful noise unto the God of Jacob") echoes and intensifies the meaning of the first ("Sing aloud unto God our strength"), reinforcing the central message of exuberant praise through varied yet complementary expressions. The use of Appellations for God ("our strength," "the God of Jacob") serves as a form of Epithet, highlighting specific attributes of God that warrant such worship—His immeasurable power and His unwavering covenant faithfulness. Furthermore, "Jacob" functions as a Metonymy for the nation of Israel, representing the entire covenant community and their historical, enduring relationship with God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 81:1 lays a foundational theological principle: authentic worship is a vibrant, wholehearted response to God's character and His redemptive acts. It teaches that our praise should not be muted or merely intellectual, but an overflow of genuine joy and gratitude, reflecting the overwhelming reality of who God is—our ultimate strength and the faithful keeper of His covenant promises. This verse connects the intensity of our worship directly to the depth of our understanding of God's identity and His unwavering commitment to His people. It reminds us that our corporate worship is a powerful testimony to His power and faithfulness, inviting us to engage with our entire being, demonstrating that true worship is both an internal disposition and an external, communal expression.
REFLECTION AND APPLICATION
Psalm 81:1 issues a timeless invitation to re-evaluate the quality and expression of our worship. It challenges us to move beyond mere dutiful observance to a place of uninhibited, joyful exuberance. In a world that often values quiet reverence or intellectual assent, this verse calls for a physical, vocal, and emotional engagement that reflects the overwhelming goodness and power of God. Our worship should be a vibrant, communal testimony to God's unwavering strength in our lives and His unshakeable covenant faithfulness, which has been demonstrated throughout history and continues to be true today. It encourages us to consider if our praise truly reflects the "strength" we find in Him and the "God of Jacob" who has never abandoned His promises. This verse is a profound reminder that our worship is not just for us, but for Him, a joyful noise that honors His supreme worth, drawing us into deeper relationship and obedience.
Questions for Reflection
FAQ
What is the significance of "Gittith" in the superscription?
Answer: "Gittith" (H1665, Gittîyth) likely refers to a specific musical instrument or a particular tune or melody. While its exact meaning is debated among scholars, it is often associated with the city of Gath or with songs related to the winepress, implying a festive, possibly boisterous, and celebratory mood. This suggests that Psalm 81 was intended to be performed with a lively, perhaps even dance-inducing, musical accompaniment, setting a tone of exuberant joy for the worship service. It underscores the physical and communal nature of the praise called for in Psalm 81:1, emphasizing that worship is meant to be a vibrant, full-bodied expression.
Why is Asaph identified as the author, and what does this tell us about the psalm?
Answer: Asaph (H623, ʼÂçâph) was one of the three principal Levitical choirmasters appointed by King David (along with Heman and Ethan/Jeduthun) to lead worship in the Tabernacle and later the Temple. He and his descendants were responsible for musical and prophetic ministry (see 1 Chronicles 25:1-2). Psalms attributed to Asaph (Psalms 50 and 73-83) often combine elements of praise with prophetic instruction, historical reflection, and even lament, frequently addressing Israel's covenant relationship with God. His authorship indicates that Psalm 81 was part of the official, inspired liturgical repertoire of Israel, intended to instruct and encourage the worshipping community in their faith and obedience to the God of their covenant, blending heartfelt praise with deep theological truth.
What is the difference between "sing aloud" (ranan) and "make a joyful noise" (rua') in this verse?
Answer: While both terms call for loud, joyful expression, they carry distinct nuances that, when combined, create a powerful composite image of uninhibited worship. "Sing aloud" (H7442, rânan') generally implies a ringing, exultant cry of joy or triumph, often associated with a vocal expression of praise or victory, a high-pitched sound of jubilation. "Make a joyful noise" (H7321, rûwaʻ') is a more intense and robust term. It can describe a war cry, a trumpet blast, or a shout of triumph or alarm. In the context of worship, as in Psalm 81:1, it suggests an unrestrained, even boisterous, sound of celebration, a full-throated, communal acclamation. Together, they emphasize a comprehensive and uninhibited expression of praise, engaging both voice and spirit in a powerful, demonstrative declaration of God's supreme greatness and His mighty acts.
CHRIST-CENTERED FULFILLMENT
Psalm 81:1, with its vibrant call to "sing aloud unto God our strength" and "make a joyful noise unto the God of Jacob," finds its ultimate and most profound fulfillment in Jesus Christ. He is the very embodiment of God's strength (H5797, ʻôz'), through whom all things were created and by whom all things are sustained (Colossians 1:16-17). In Him, the promises made to Jacob (H3290, Yaʻăqôb') and his descendants find their definitive "Yes" and "Amen" (2 Corinthians 1:20), as He is the true Israel, the heir of the covenant, and the one who establishes the new covenant in His blood (Luke 22:20). Our worship of Christ is the ultimate "joyful noise," for in His death and resurrection, He has triumphed over sin and death, becoming our ultimate strength and salvation (Philippians 4:13). The exuberant praise commanded in Psalm 81:1 is fully realized as believers, empowered by the Holy Spirit, joyfully proclaim the Lordship of Jesus, the Lamb of God who takes away the sin of the world (John 1:29), and the King who reigns forever (Revelation 11:15). He is the One who truly enables us to sing aloud with an uninhibited, triumphant shout, for He has secured our eternal victory and reconciled us to the God of Jacob.