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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.
“And he fed them with the fat of wheat.” He led them into the land of promise. He fed them, not with manna as in the desert, but the wheat that had fallen, that had risen again. “And he fed them with the fat of wheat.” Be sure you penetrate the mystery in the scriptural words: “With the finest of wheat.” Does wheat have fat? Does it also have intestines? The prophet wanted to show the abundance and richness of spiritual grace, and hence he called it fat. “And with honey from the rock he would fill them.” He is the wheat; he also is the rock who quenches the thirst of the Israelites in the desert. He satisfied their thirst spiritually with honey, and not with water, so that they who believe and receive the food taste honey in their mouth. “How sweet to my palate are your promises, sweeter than honey to my mouth!” Lastly, that is why our Lord ate honeycomb after the resurrection and was satisfied with honey from the rock. I am going to tell you something new. The Rock himself ate honey in order to give us honey and sweetness, so that they who in the law had drunk myrrh, or bitterness, might afterwards eat the honey of the Gospel.
"If My people would have heard Me, if Israel would have walked in My ways" [Psalm 81:13]. For perchance that Israel says, Behold I sin, it is manifest, I go after the affections of my own heart: but what can I do? The devil does this. Demons do this. What is the devil? Who are the demons? Certainly your enemies. "Unto nothing all their enemies I would have brought down; and on them that oppress them I would have sent forth My hand" [Psalm 81:14]. But now what have they to do to complain of enemies? Themselves have become the worse enemies. For how? What follows? Of enemies ye complain, yourselves, what are you?
“If my people listened to me, if Israel traveled in my ways, I would have reduced their foes to nothing and laid my hand on those afflicting them.” If they had adhered to my advice and followed my commandments, I would easily have destroyed their foes. “To nothing” suggests the facility—in other words, easily and without trouble I would have been able to bring about their ruin in an instant. “The Lord’s foes were false to him.” Aquila … put it this way: “in their hatred they will deny the Lord.” By denying Christ the Lord, they brought hatred on themselves, and by being false to him and to the existing covenants they made themselves enemies of the Lord. After the giving of the law, [Scripture] says that the people replied, “All that the Lord God has said we will do and listen to.” While their promises were of this kind, their words were the direct opposite—they crucified their own Lord when he appeared and received a penalty for their impiety, namely, eternal ruin. This was true not only of them but also of Arius, Eunomius, Nestorius and the devotees of their teachings.
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SUMMARY
Psalms 81:14 expresses a profound divine lament, revealing God's deep desire for Israel's prosperity and His regret over their persistent disobedience. It articulates a hypothetical scenario where God would have swiftly and decisively subdued their enemies and adversaries, had they only heeded His voice and walked in His ways. This verse powerfully underscores the immense blessings, particularly victory and security, that Israel forfeited due to their stubbornness, emphasizing the conditional nature of certain divine interventions based on human responsiveness to God's covenant commands.
CONTEXT
Literary Context: Psalm 81 is a unique blend of liturgical worship and prophetic warning, likely intended for a major Israelite feast such as the Feast of Trumpets or the Feast of Tabernacles. The psalm opens with an exuberant call to worship, celebrating God's mighty acts of deliverance, especially the exodus from Egypt (Psalms 81:1-7). The tone then shifts dramatically as God Himself speaks, recalling His gracious acts and His testing of Israel at Meribah (Psalms 81:8-10). This divine address transitions into a poignant lament over Israel's persistent refusal to listen to His commands and their stubborn pursuit of their own desires (Psalms 81:11-12). Verse 14, therefore, functions as a hypothetical declaration within this divine lament, expressing what God would have done—the profound blessings and decisive victories He would have granted—if His people had only chosen obedience instead of rebellion. It serves as a powerful "if only" statement, highlighting the tragic consequences of their spiritual deafness and the depth of God's desire for their flourishing.
Historical & Cultural Context: The historical backdrop for Psalms 81:14 is Israel's long and often tumultuous relationship with God, characterized by cycles of divine deliverance, human disobedience, and subsequent discipline. From their liberation from Egyptian bondage, through their wilderness wanderings, and into their settlement in the Promised Land, Israel continually faced external enemies (e.g., Philistines, Ammonites, Moabites, Assyrians) who threatened their existence and security. Culturally, the concept of a "divine warrior" was central to Israelite understanding, where God was perceived as the one who fought for His people, bringing victory against overwhelming odds. The covenant relationship, established at Sinai, laid out clear stipulations: obedience would lead to blessing and protection, while disobedience would result in curses and vulnerability to enemies. This verse resonates deeply with the Deuteronomic theology of blessings and curses, where the nation's well-being was directly tied to its faithfulness to God's covenant, as detailed in Deuteronomy 28. The "enemies" and "adversaries" are not merely abstract concepts but represent the very real threats that plagued Israel throughout its history, threats that God was fully capable and willing to neutralize had His people remained faithful.
Key Themes: This verse powerfully contributes to several overarching themes within the psalm and the broader biblical narrative. Firstly, it underscores Divine Desire for Obedience, revealing God's profound yearning for His people to obey Him, not for His own benefit, but for their flourishing and protection. Their obedience would unlock a flood of divine provision and security. Secondly, it highlights the severe Consequences of Disobedience, demonstrating a direct causal link between Israel's stubbornness and their continued struggle with external foes. Their failure to listen meant they forfeited God's immediate and decisive intervention on their behalf, serving as a stark warning against the spiritual and tangible consequences of turning away from God's path. Thirdly, the verse vividly portrays God's Omnipotence and Willingness to Protect, with phrases like "I should soon have subdued their enemies" and "turned my hand against their adversaries" illustrating His absolute power and readiness to fight for His people. This demonstrates His capability to utterly defeat their foes. Finally, it reinforces the principle of Conditional Blessing, where, while God's foundational love and covenant are unconditional, the full experience of certain blessings, such as complete victory over adversaries and national security, is often contingent on a responsive and obedient heart. This principle is a cornerstone of the Old Testament covenant, echoed in passages like Leviticus 26 and Deuteronomy 28.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 81:14 employs several potent literary devices to convey its message with emotional and theological depth. The primary device is a Conditional Statement or Hypothetical, expressed through the "I should soon have..." construction. This structure highlights a counterfactual scenario, emphasizing what would have happened if a specific condition (Israel's obedience) had been met. This creates a powerful sense of divine lament and regret over missed opportunities. Anthropomorphism is also prominent, particularly in the phrase "turned my hand against." By attributing human physical action (turning a hand) to God, the text makes His powerful intervention more relatable and immediate to the audience, conveying His active and personal engagement in warfare. Furthermore, the verse utilizes Synonymous Parallelism between "subdued their enemies" and "turned my hand against their adversaries." These two clauses express the same core idea of decisive victory over foes using different but reinforcing language, thereby intensifying the message and emphasizing the comprehensive nature of God's potential triumph. The overall tone of God's speech in this section of Psalm 81 also functions as a Divine Lament, where God expresses sorrow and frustration over His people's stubbornness and the blessings they consequently forfeited.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly connects to the biblical theology of covenant and the nature of God's relationship with His people. It reveals a God who is not distant or indifferent but deeply invested in the well-being and security of Israel, desiring to act powerfully on their behalf. The conditional nature of the blessing—victory over enemies—underscores that while God's foundational love and covenant promises are steadfast, the full experience of His protective power and provision is often contingent on human responsiveness and obedience. This principle is not about earning God's love, which is freely given, but about walking in alignment with His will to experience the fullness of the life He intends. It highlights the reciprocal dimension of the covenant, where human faithfulness unlocks divine favor and intervention against the forces of chaos and opposition. God's regret over Israel's choices demonstrates His compassionate heart and His desire for His people to avoid the painful consequences of disobedience.
REFLECTION AND APPLICATION
Psalms 81:14 serves as a timeless and convicting reminder that our spiritual walk has tangible consequences. Just as ancient Israel missed out on fuller blessings and decisive victories due to their stubborn disobedience, so too can believers today hinder God's perfect work in their lives by choosing their own way over His. This verse challenges us to consider what "enemies" or challenges—whether spiritual strongholds, circumstantial difficulties, or internal struggles—God might be waiting to subdue in our lives if we fully align our will with His. When we cultivate a posture of listening, trust, and obedience to God's voice, we open the door for His omnipotent power to work mightily on our behalf. It's not about earning salvation, which is a gift of grace, but about walking in the path of life God has laid out, which leads to the greatest good, the most complete victory, and the deepest experience of His protective presence. This verse calls us to a renewed commitment to heed God's commands, trusting that His ways truly lead to flourishing and triumph over all that opposes His kingdom in our lives.
Questions for Reflection
FAQ
Does this verse imply that God's love or covenant with Israel was conditional?
Answer: No, this verse does not imply that God's foundational love or His covenant with Israel was conditional in its initiation or ultimate faithfulness. God's covenant with Abraham and His election of Israel were acts of unconditional grace, rooted in His sovereign choice and steadfast love. However, the experience of specific covenant blessings, such as complete victory over enemies, national security, prosperity, and immediate divine intervention, was often conditional upon Israel's obedience and faithfulness to the covenant stipulations given at Sinai. God's love for Israel remained steadfast even in their disobedience, as evidenced by His continued pursuit and lament over their choices. This verse highlights that while God's commitment to His people is unwavering, their choices directly impacted the flow and manifestation of His blessings and protection in their daily lives. It's about the consequences of their actions within an established, gracious relationship, not about the revocation of that relationship itself. God always desired their good, and their obedience was the path to experiencing the fullness of that good, as seen throughout the Law and Prophets (e.g., Deuteronomy 30:19-20).
CHRIST-CENTERED FULFILLMENT
Psalms 81:14, with its lament over Israel's missed opportunities for divine victory due to disobedience, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Where Israel failed to perfectly obey and thus forfeited the full experience of God's subduing power, Jesus perfectly fulfilled all righteousness and rendered complete obedience to the Father, even to the point of death on a cross (Philippians 2:8). Through His perfect obedience, Jesus secured the decisive victory over the ultimate enemies of humanity: sin, death, and the devil (Hebrews 2:14-15). The "enemies" and "adversaries" that God longed to subdue for Israel are now, in Christ, definitively defeated for all who believe. We, as believers, are united with Christ in His victory; our security and triumph are not based on our own fluctuating obedience but on His finished work. While we are still called to walk in obedience, empowered by the Holy Spirit, our ultimate peace and freedom from spiritual adversaries are guaranteed by the Lamb of God who takes away the sin of the world (John 1:29) and disarmed the spiritual powers and authorities, triumphing over them by the cross (Colossians 2:15). Thus, the "if only" of Psalms 81:14 becomes a resounding "because He did" in Christ, securing for us a spiritual victory far greater than any earthly triumph.