Psa 81:11 | KD | STEP | The Passover discourse now takes a sorrowful and awful turn: Israel’s disobedience and self-will frustrated the gracious purpose of the commandments and promises of its God. “My people” and “Israel” alternate as in the complaint in Isa 1:3. לא־אבה followed by the dative, as in ([8], ου ̓ συνθελήσεις αὐτῷ). Then God made their sin their punishment, by giving them over judicially (שׁלּח as in ) into the obduracy of their heart, which rudely shuts itself up against His mercy (from שׁרר, Aramaic שׁרר, Arabic sarra , to make firm = to cheer, make glad), so that they went on (cf. on the sequence of tense, ) in their , i.e., their own, egotistical, God-estranged determinations; the suffix is thus accented, as e.g., in , cf. the borrowed passage , and the same phrase in Mic 6:16. And now, because this state of unfaithfulness in comparison with God’s faithfulness has remained essentially the same even to to-day, the exalted Orator of the festival passes over forthwith to the generation of the present, and that, as is in accordance with the cheerful character of the feast, in a charmingly alluring manner. Whether we take לוּ in the signification of si (followed by the participle, as in ), or like אם above in as expressing a wish, o si (if but!), Psa 81:15. at any rate have the relation of the apodosis to it. From כּמעט (for a little, easily) it may be conjectured that the relation of Israel at that time to the nations did not correspond to the dignity of the nation of God which is called to subdue and rule the world in the strength of God. השׁיב signifies in this passage only to turn, not: to again lay upon. The meaning is, that He would turn the hand which is now chastening His people against those by whom He is chastening them (cf. on the usual meaning of the phrase, ; ; ; ). The promise in relates to Israel and all the members of the nation. The haters of Jahve would be compelled reluctantly to submit themselves to Him, and their time would endure for ever. “Time” is equivalent to duration, and in this instance with the collateral notion of Prosperity, as elsewhere ( ) of the term of punishment. One now expects that it should continue with ואאכילהוּ, in the tone of a promise. The Psalm, however, closes with an historical statement. For ויּאכילהו cannot signify et cibaret eum ; it ought to be pronounced ויאכילהו. The pointing, like the lxx, Syriac, and Vulgate, takes v. 17 a (cf. Deu 32:13.) as a retrospect, and apparently rightly so. For even the Asaphic Ps 77 and 78 break off with historical pictures. V. 17 b is, accordingly, also to be taken as retrospective. The words of the poet in conclusion once more change into the words of God. The closing word runs אשׂבּיעך, as in , , and (with the exception of the futt. Hiph . of Lamed He verbs ending with ekka ) usually. The Babylonian system of pointing nowhere recognises the suffix-form ekka . If the Israel of the present would hearken to the Lawgiver of Sinai, says v. 17, then would He renew to it the miraculous gifts of the time of the redemption under Moses. God’s Judgment upon the Gods of the Earth As in Ps 81, so also in this Psalm (according to the Talmud the Tuesday Psalm of the Temple liturgy) God is introduced as speaking after the manner of the prophets. and 94 are similar, but more especially -15. Asaph the seer beholds how God, reproving, correcting, and threatening, appears against the chiefs of the congregation of His people, who have perverted the splendour of majesty which He has put upon them into tyranny. It is perfectly characteristic of Asaph (Ps 50; ; Ps 81) to plunge himself into the contemplation of the divine judgment, and to introduce God as speaking. There is nothing to militate against the Psalm being written by Asaph, David’s contemporary, except the determination not to allow to the לאסף of the inscription its most natural sense. Hupfeld, understanding “angels” by the elohim , as Bleek has done before him, inscribes the Psalm: “God’s judgment upon unjust judges in heaven and upon earth.” But the angels as such are nowhere called elohim in the Old Testament, although they might be so called; and their being judged here on account of unjust judging, Hupfeld himself says, is “an obscure point that is still to be cleared up.” An interpretation which, like this, abandons the usage of the language in order to bring into existence a riddle that it cannot solve, condemns itself. At the same time the assertion of Hupfeld (of Knobel, Graf, and others), that in ; Exo 22:7., Ex 27,<, אלהים denotes God Himself, and not directly the authorities of the nation as being His earthly representatives, finds its most forcible refutation in the so-called and mortal elohim of this Psalm (cf. also ; ). By reference to this Psalm Jesus proves to the Jews (Joh 10:34-36) that when He calls Himself the Son of God, He does not blaspheme God, by an argumentatio a minori ad majus. If the Law, so He argues, calls even those gods who are officially invested with this name by a declaration of the divine will promulgated in time (and the Scripture cannot surely, as in general, so also in this instance, be made invalid), then it cannot surely be blasphemy if He calls Himself the Son of God, whom not merely a divine utterance in this present time has called to this or to that worldly office after the image of God, but who with His whole life is ministering to the accomplishment of a work to which the Father had already sanctified Him when He came into the world. In connection with ἡγίασε one is reminded of the fact that those who are called elohim in the Psalm are censured on account of the unholiness of their conduct. The name does not originally belong to them, nor do they show themselves to be morally worthy of it. With ἡγίασε καὶ ἀπέστειλεν Jesus contrasts His divine sonship, prior to time, with theirs, which began only in this present time.

‏ Psalms 81:11

The Passover discourse now takes a sorrowful and awful turn: Israel’s disobedience and self-will frustrated the gracious purpose of the commandments and promises of its God. “My people” and “Israel” alternate as in the complaint in Isa 1:3. לא־אבה followed by the dative, as in Deu 13:9 ([8], ου ̓ συνθελήσεις αὐτῷ). Then God made their sin their punishment, by giving them over judicially (שׁלּח as in Job 8:4) into the obduracy of their heart, which rudely shuts itself up against His mercy (from שׁרר, Aramaic שׁרר, Arabic sarra, to make firm = to cheer, make glad), so that they went on (cf. on the sequence of tense, Psa 61:8) in their, i.e., their own, egotistical, God-estranged determinations; the suffix is thus accented, as e.g., in Isa 65:2, cf. the borrowed passage Jer 7:24, and the same phrase in Mic 6:16. And now, because this state of unfaithfulness in comparison with God’s faithfulness has remained essentially the same even to to-day, the exalted Orator of the festival passes over forthwith to the generation of the present, and that, as is in accordance with the cheerful character of the feast, in a charmingly alluring manner. Whether we take לוּ in the signification of si (followed by the participle, as in 2Sa 18:12), or like אם above in Psa 81:9 as expressing a wish, o si (if but!), Psa 81:15. at any rate have the relation of the apodosis to it. From כּמעט (for a little, easily) it may be conjectured that the relation of Israel at that time to the nations did not correspond to the dignity of the nation of God which is called to subdue and rule the world in the strength of God. השׁיב signifies in this passage only to turn, not: to again lay upon. The meaning is, that He would turn the hand which is now chastening His people against those by whom He is chastening them (cf. on the usual meaning of the phrase, Isa 1:25; Amo 1:8; Jer 6:9; Eze 38:12). The promise in Psa 81:16 relates to Israel and all the members of the nation. The haters of Jahve would be compelled reluctantly to submit themselves to Him, and their time would endure for ever. “Time” is equivalent to duration, and in this instance with the collateral notion of Prosperity, as elsewhere (Isa 13:22) of the term of punishment. One now expects that it should continue with ואאכילהוּ, in the tone of a promise. The Psalm, however, closes with an historical statement. For ויּאכילהו cannot signifyet cibaret eum; it ought to be pronounced ויאכילהו. The pointing, like the lxx, Syriac, and Vulgate, takes v. 17 a (cf. Deu 32:13.) as a retrospect, and apparently rightly so. For even the Asaphic Ps 77 and 78 break off with historical pictures. V. 17 b is, accordingly, also to be taken as retrospective. The words of the poet in conclusion once more change into the words of God. The closing word runs אשׂבּיעך, as in Psa 50:8, Deu 4:31, and (with the exception of the futt. Hiph. of Lamed He verbs ending with ekka) usually. The Babylonian system of pointing nowhere recognises the suffix-form ekka. If the Israel of the present would hearken to the Lawgiver of Sinai, says v. 17, then would He renew to it the miraculous gifts of the time of the redemption under Moses. God’s Judgment upon the Gods of the Earth

As in Ps 81, so also in this Psalm (according to the Talmud the Tuesday Psalm of the Temple liturgy) God is introduced as speaking after the manner of the prophets. Psa 58:1-11 and 94 are similar, but more especially Isa 3:13-15. Asaph the seer beholds how God, reproving, correcting, and threatening, appears against the chiefs of the congregation of His people, who have perverted the splendour of majesty which He has put upon them into tyranny. It is perfectly characteristic of Asaph (Ps 50; Psa 75:1-10; Ps 81) to plunge himself into the contemplation of the divine judgment, and to introduce God as speaking. There is nothing to militate against the Psalm being written by Asaph, David’s contemporary, except the determination not to allow to the לאסף of the inscription its most natural sense. Hupfeld, understanding “angels” by the elohim, as Bleek has done before him, inscribes the Psalm: “God’s judgment upon unjust judges in heaven and upon earth.” But the angels as such are nowhere called elohim in the Old Testament, although they might be so called; and their being judged here on account of unjust judging, Hupfeld himself says, is “an obscure point that is still to be cleared up.” An interpretation which, like this, abandons the usage of the language in order to bring into existence a riddle that it cannot solve, condemns itself. At the same time the assertion of Hupfeld (of Knobel, Graf, and others), that in Exo 21:5; Exo 22:7., Ex 27,<, ^{▼▼In the English authorized version, Exo 21:6; Exo 22:8. (“judges”), Ex 28 (“gods,” margin “judges”) . - Tr.} אלהים denotes God Himself, and not directly the authorities of the nation as being His earthly representatives, finds its most forcible refutation in the so-called and mortal elohim of this Psalm (cf. also Psa 45:7; Psa 58:2).

By reference to this Psalm Jesus proves to the Jews (Joh 10:34-36) that when He calls Himself the Son of God, He does not blaspheme God, by an argumentatio a minori ad majus. If the Law, so He argues, calls even those gods who are officially invested with this name by a declaration of the divine will promulgated in time (and the Scripture cannot surely, as in general, so also in this instance, be made invalid), then it cannot surely be blasphemy if He calls Himself the Son of God, whom not merely a divine utterance in this present time has called to this or to that worldly office after the image of God, but who with His whole life is ministering to the accomplishment of a work to which the Father had already sanctified Him when He came into the world. In connection with ἡγίασε one is reminded of the fact that those who are called elohim in the Psalm are censured on account of the unholiness of their conduct. The name does not originally belong to them, nor do they show themselves to be morally worthy of it. With ἡγίασε καὶ ἀπέστειλεν Jesus contrasts His divine sonship, prior to time, with theirs, which began only in this present time.