TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 81:8–16. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“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.
"The enemies of God have lied unto Him" [Psalm 81:15]. Do you renounce? I renounce. And he returns to what he renounced. In fact, what things do you renounce, except bad deeds, diabolical deeds, deeds to be condemned of God, thefts, plunderings, perjuries, manslayings, adulteries, sacrileges, abominable rites, curious arts.. ..
“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 81:15 presents a profound divine lament, articulating God's sorrow over Israel's persistent disobedience and contrasting the tragic reality of their forfeited blessings with the enduring prosperity and peace they would have experienced had they chosen submission. This hypothetical statement underscores the severe consequences of rejecting divine authority, revealing God's heartbroken desire for His people's flourishing and the profound loss incurred by their rebellious hearts.
Context
Literary Context
Psalm 81 is a unique and dynamic composition, weaving together elements of liturgical celebration, prophetic oracle, and a poignant divine lament. It commences with an exuberant call to worship, likely intended for a major Israelite festival, urging the people to praise God with musical instruments for His mighty acts of deliverance, particularly from their bondage in Egypt, establishing the foundational narrative of God's redemptive power (Psalm 81:1-5). The psalm then transitions dramatically into God's direct voice, a powerful prophetic address recalling His covenant relationship with Israel from the moment of the Exodus and the giving of the Law (Psalm 81:6-10). Within this divine discourse, God expresses deep sorrow and frustration over Israel's stubborn refusal to heed His voice and obey His commands, lamenting their self-inflicted suffering (Psalm 81:11-12). It is within this context of divine pathos that verses 13-16 articulate the abundant blessings and security God longed to bestow upon His people had they walked in His ways, making verse 15 a powerful and sorrowful hypothetical statement of what could have been, contrasting it with the tragic reality of their choices.
Historical & Cultural Context
This psalm was likely composed for use during one of Israel's annual pilgrimage festivals, possibly Sukkot (Feast of Tabernacles) or Passover, given its references to the new moon, trumpet blasts, and the foundational narrative of the Exodus from Egypt. It powerfully evokes the covenant established at Mount Sinai, where Yahweh delivered Israel from slavery and called them to an exclusive relationship of worship and obedience as His treasured possession. The "haters of the LORD" in this specific context do not primarily refer to external gentile enemies, but rather to Israel itself, whose persistent actions and heart posture of rebellion against God's commands effectively positioned them as adversaries to His loving will. The concept of "their time should have endured for ever" directly relates to the conditional promises of sustained prosperity, peace, and secure dwelling in the Promised Land, which were explicitly contingent upon Israel's faithfulness to the covenant, as meticulously outlined in the blessings and curses of Deuteronomy 28. The psalm serves as a prophetic reminder of these foundational principles and the consequences of their neglect.
Key Themes
Psalms 81:15 profoundly contributes to several overarching themes within the psalm and the broader biblical narrative. Firstly, it starkly highlights the Consequences of Disobedience, contrasting the potential for lasting national prosperity and security with the reality of forfeiture and suffering due to active opposition to God's will. It unequivocally underscores that rejecting God's guidance inevitably leads to a loss of divine favor and enduring blessings. Secondly, it implicitly but powerfully emphasizes the Blessings of Obedience, revealing that true and willing submission to the Lord would have resulted in an "enduring time"—a period of sustained peace, stability, and divine protection, pointing to the profound and holistic benefits of living in harmony with God's design. This aligns with the wisdom tradition found in Proverbs 3:1-2. Thirdly, the verse conveys a deep sense of Divine Lament and Desire for Reconciliation, as God's hypothetical statement of what "should have been" reveals His underlying sorrow, frustration, and longing for His people to turn back to Him, demonstrating His profound, parental love for their well-being despite their stubborn rebellion, echoing themes found in Isaiah 30:15. Finally, it powerfully speaks to Lost Opportunity, emphasizing the tragic, long-term, and potentially generational impact of Israel's choices to reject God's path, a theme often revisited in the prophetic books (e.g., Jeremiah 7).
Exposition and Analysis
Key Word Analysis
This word (H8130), derived from a primitive root, signifies active animosity, opposition, or hostility. It is not mere indifference but a posture of active antagonism. In this context, it describes the heart condition of Israel, whose persistent rebellion and refusal to obey God's commands placed them in a position of active opposition to His sovereignty and loving will, despite their covenant relationship.
This word (H3068) is the self-Existent or Eternal One, Jehovah, the Jewish national name of God. It emphasizes God's covenant faithfulness and His eternal, unchanging nature. The "haters of the LORD" are therefore those who oppose the very essence of the covenant God who delivered and sustained them.
This verb (H3584) carries a range of meanings including "to be untrue," "to lie," "to feign," "to disown," but also "to cringe," "to disappoint," or "to fail." In Psalms 81:15, it implies a forced or grudging submission, an outward act of yielding, even if not from a heart of genuine love or willing obedience. The verse suggests that even this minimal, perhaps insincere, yielding to God's authority would have averted severe consequences and brought a better destiny than open hostility.
This word (H6256) refers to a specific period or season, often with a sense of opportunity or destiny. When combined with "endured for ever," it speaks of the duration and quality of their national existence and prosperity.
This term (H5769) denotes "eternity," "forever," "perpetuity," or "lasting." When combined with "their time," it paints a picture of an unending period of prosperity, stability, and secure existence. It signifies the perpetual nature of the blessings—peace, flourishing, and security in the land—that would have been Israel's continuous reality had they chosen the path of obedience, echoing the promises of enduring covenant blessings.
Verse Breakdown
"The haters of the LORD"
This opening clause identifies the subject of God's lament as those who actively resist and oppose His will and authority. In the immediate context of Psalm 81, this refers to disobedient Israel, whose actions and heart posture demonstrated a spirit of antagonism towards their covenant God, despite His gracious deliverance and steadfast love.
"should have submitted themselves unto him"
This phrase presents a counterfactual, hypothetical scenario, outlining the alternative action Israel should have taken. The verb suggests that even a grudging, feigned, or minimal outward submission to God's authority—a mere cessation of active resistance—would have dramatically altered their fate, averting the severe consequences of outright rebellion. It highlights the simplicity of the path to blessing, even if not born of perfect love.
"but their time should have endured for ever"
This concluding clause articulates the immense, lasting blessing that would have been Israel's perpetual reality had they chosen submission. "Their time" refers to their period of flourishing, prosperity, and secure existence as a nation. The phrase "endured for ever" underscores the perpetual and unending nature of these blessings, contrasting sharply with the transient and troubled reality that resulted from their disobedience and rebellion.
Literary Devices
Psalms 81:15 is rich in literary technique, primarily employing a Hypothetical Statement (also known as a counterfactual conditional). The entire verse describes a scenario that did not occur ("should have submitted... should have endured"), emphasizing the tragic nature of Israel's actual choices and the profound blessings they forfeited. This device powerfully conveys God's lament and sorrow over what could have been, highlighting the stark contrast between divine intention and human failure. Furthermore, the verse utilizes Contrast, drawing a vivid distinction between the "haters of the LORD" and the potential for an "enduring time" of blessing. This juxtaposition highlights the binary outcomes of obedience versus disobedience, making the consequences of rebellion strikingly clear. While not a direct personification of an abstract concept, God's expression of regret and sorrow over Israel's choices imbues the divine with deeply human emotions, creating a profound sense of divine pathos and making His lament over His people's self-inflicted suffering more poignant and relatable.
Theological and Thematic Connections
This verse powerfully encapsulates the Deuteronomic principle of covenant retribution, where obedience brings blessing and disobedience brings curse. It is not merely a transactional relationship but a profound theological truth that living in alignment with God's revealed will leads to flourishing, while rebellion leads to forfeiture and hardship. God's lament here underscores His unwavering desire for His people's good, even when they act as His adversaries. It highlights that the consequences of sin are not arbitrary punishment but the natural outflow of rejecting the source of life and blessing. The "enduring time" is the promised shalom, the holistic peace and well-being that God intended for His people, a state of perpetual security and prosperity rooted in His presence and faithfulness. This divine sorrow over lost opportunity is a recurring motif throughout the prophetic literature, demonstrating God's consistent longing for His people to choose life.
Reflection and Application
Psalms 81:15 serves as a timeless warning and a profound invitation for all generations. It reminds us that our posture towards God's authority and His revealed will has profound and lasting consequences, impacting not only our individual lives but potentially our communities and future generations. When we resist or actively oppose God's guidance, whether through outright rebellion, subtle neglect, or a grudging, half-hearted compliance, we forfeit the peace, stability, and enduring blessings He desires for us. Conversely, choosing genuine submission, even when it feels difficult or counter-intuitive to our natural inclinations, opens the door to a life of sustained favor and spiritual flourishing, a life deeply rooted in God's eternal purposes. God's desire for our good remains constant, and His lament over our disobedience is born out of His deep, abiding love, not a punitive desire. This verse encourages us to reflect deeply on our own hearts: are we, by our actions and attitudes, among the "haters" of the LORD, resisting His loving guidance, or do we willingly submit to His perfect will, thereby securing an "enduring time" of blessing, purpose, and profound peace in our lives?
Questions for Reflection
FAQ
Does "haters of the LORD" mean God hates people?
No, the phrase "haters of the LORD" (שֹׂנְאֵי יְהוָה - sone'ey Yᵉhôvâh) describes those who actively resist God's will, commands, or covenant. It refers to a posture of rebellion and antagonism against His sovereignty, not that God harbors hatred for individuals. In fact, the very lament in Psalms 81:13-16 demonstrates God's profound sorrow and desire for His people's well-being, indicating His deep love and longing for their reconciliation and obedience, which would lead to their flourishing. He desires their submission for their own good, not their destruction. This is consistent with God's character revealed throughout Scripture, such as in Ezekiel 33:11.
What does "their time should have endured for ever" imply for us today?
This phrase implies that obedience to God leads to lasting peace, stability, and spiritual flourishing, both individually and corporately. While it doesn't promise earthly immortality in a literal sense, it speaks to a quality of life that is rooted in God's eternal purposes and promises. For believers today, it signifies the enduring blessing of walking in fellowship with God, experiencing His provision, protection, and the deep, abiding peace that transcends circumstances. It points to a life lived in alignment with God's eternal kingdom, bringing true and enduring blessing that is not subject to the transient nature of worldly success. This echoes the promise of John 10:10 where Jesus offers life to the full.
Christ-Centered Fulfillment
Psalms 81:15, with its poignant lament over Israel's failure to submit and receive enduring blessing, points powerfully to the perfect obedience and ultimate fulfillment found in Jesus Christ. Israel, as a corporate entity and God's chosen son, continually failed to embody the perfectly obedient relationship God desired, repeatedly demonstrating a heart of rebellion. However, Jesus, the true Son of God, perfectly embodied the submission that Israel lacked. He did not come to do His own will but the will of Him who sent Him, and He humbled Himself by becoming obedient to the point of death, even death on a cross. Through His perfect, willing submission, Jesus secured an "enduring time" of blessing not only for Himself but for all who believe in Him. He is the ultimate fulfillment of the covenant promises, providing a way for those who were once "haters" of God (alienated by their sin and hostile in mind, as described in Colossians 1:21) to be reconciled to Him. His sacrifice removes the enmity, enabling us to draw near to God with a sincere heart in full assurance of faith and receive the abundant life and eternal life that truly endures forever. Through Christ, we enter into a perpetual state of peace, security, and fellowship with God, the very "enduring time" that Israel's disobedience forfeited but which is now freely offered through the perfect obedience of the Lamb of God.