Thoughts on Psalm 81
There is some refreshing food for the soul in this psalm, as well as lessons on the nature and purpose of language, related to vs. 5. The latter three stanzas (vs. 8-16) describe a definite and instructive progression, reminiscent of some aspects of the father-son relationship in the parable of the Prodigal Son (Lk. 15:11-32).
- God’s Appeal–“Hear, O My people” (vs. 8). If they would listen, turn from their idols, and return to the Lord, all would be well. They would find that He would meet their needs as no false god ever could (vs. 8-10). Like baby birds excited by the mother bird returning to the nest with food, they would discover the truth of the promise, “Open your mouth wide, and I will fill it.”
- The People’s Response–“But My people would not heed My voice” (vs. 11). As a result, the Lord “gave them over to their own stubborn heart, to walk in their own counsels” (vs. 12). Sometimes, God’s corrective discipline involves letting us have our own way, so we can discover firsthand the folly of it!
- God’s Heart-desire–“Oh, that My people would listen to Me” (vs. 13). The door is still open for repentance. And if the people would willingly turn to Him again, He would put down their enemies, and meet their needs in an abundantly satisfying way (vs. 13-16). In every age and time, the inability to live in victory accompanies self rule, and a dependance on the flesh instead of on the Lord.
Vs. 5. This He established in Joseph as a testimony, when He went throughout the land of Egypt, where I heard a language I did not understand.
(Cf. Ps. 114:1) The reference here is to the time of Israel’s bondage in Egypt. Though the family of Jacob moved there, in the providence of God, to meet their need during a time of famine, they stayed there for over a century, during which time the family grew into a small nation of people. But something else was going on that was not good. As the years went by, the Hebrew people began to worship the gods of Egypt, forsaking the Lord (cf. Lev. 17:7; Josh. 24:14; cf. 5:2-5, 9; and see Ezek. 20:5-9, 32; 23:3). Their cruel bondage at the hands of the Egyptians was God’s chastening to turn them back to Him.
It is a prime effect of sin, and judgment for sin, that there will be a breakdown in fellowship and communication. As the Lord told Israel, “Your iniquities have separated you from your God” (Isa. 59:2). That was experienced first in Eden, after Adam and Eve disobeyed (Gen. 3:8-9). And it was a part of the judgment of God at Babel, where He dealt with rebellion by “[confusing] their language, that they may not understand one another’s speech,” thus driving the rebels apart (Gen. 11:1-9). A common language is the bridge that connects us. Without it, there is division and social fragmentation.
It was a prophesied judgment upon Israel, if they forsook God: “The Lord will bring a nation against you from afar…as swift as the eagle flies, a nation whose language you will not understand” (Deut. 28:49). This is likely a reference to the invasion of the Babylonians around 605 B.C. (cf. Hab. 1:6-8, where they are called Chaldeans). Nearer to the time, this warning of judgment was repeated: “Behold, I will bring a nation against you from afar [Babylon]…a nation whose language you do not know, nor can you understand what they say” (Jer. 5:15). And a similar judgment had fallen earlier (in 722 B.C.) on the rebel Northern Kingdom, at the hands of the Assyrians–“For with stammering lips and another tongue He will speak to this people…yet they would not hear” (Isa. 28:11-12).
That is also the explanation for the confusion of languages at Pentecost (Acts 2:1-13). It was a sign of judgment. When the church was born, we read that “they [possibly meaning the twelve apostles, cf. Acts 1:26]…began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4). To some, what they said seemed like mere drunken babble (vs. 13). But many were in Jerusalem from other nations (vs. 9-11), who exclaimed, “We hear, each in our own language in which we were born…the wonderful works of God (vs. 8, 11).
Israel had rejected her Messiah-King, and had Him crucified. In judgment, the Lord turned from His unbelieving people, and prepared to extend the gospel to other nations. In commenting on the purpose of this miraculous gift, the Apostle Paul quotes from Isaiah 28:11-12 referenced above, explaining, “Therefore tongues are for a sign, not to those who believe but to unbelievers” (I Cor. 14:21-22). The miracle demonstrated that the Lord, for a time, was setting aside His program for faithless Israel.
But we must note the element of grace in this. Though it was a judgment upon the Jews, it was an opportunity for the Gentiles to hear the gospel of grace. Compare what happened at Babel. It was a judgment, in that the confusion of languages drove the rebellious community apart. But there was grace in it too. Being united in their evil purpose, they would have sinned more and more, bringing destruction upon themselves (Gen. 11:6). By separating them, the Lord slowed the advance of sin’s corruption, and also fulfilled His original intent of populating the earth (cf. Gen. 9:1; 11:4, 9).
Concerning the millennial kingdom we read, “Then I will restore to the peoples a pure language, that they may all call upon the name of the Lord, to serve Him with one accord” (Zeph. 3:9). Some take the prophecy of Zephaniah to indicate that a universal language will be restored in the Millennium. Though others see this promise simply as a picturesque way of referring to the spiritual renewal experienced by all, it is logical to suppose that barriers of communication that separate earth’s peoples today will be removed, just as the curse upon nature will be removed (Gen. 3:17-19; cf. Isa. 35:1; 51:3), when Christ comes to reign.
Vs. 10. I am the LORD your God, who brought you out of the land of Egypt; open your mouth wide, and I will fill it.
There is a great deal in this simple statement. Here we see, concerning the Lord:
- God’s faithfulness–looking back to earlier times will show we can count on Him;
- God’s power–He is able to do what He pledges He will do;
- God’s abundant grace–we will be filled to our capacity to receive His blessings. And concerning man we see:
- Man’s dependence–the faith in God’s promise by which we are led to open our lives to Him;
- Man’s obedience–the required action on our part to receive and assimilate what the Lord offers us;
- Man’s expectation–hope’s assurance of fullness at the hand of God.
Vs. 12. So I gave them over to their own stubborn heart, to walk in their own counsels.
It is typical of childish immaturity to push for independence. For a parent with a child, at times, the best discipline is to allow that independent spirit to flourish for a while. The result may well prove not to be as pleasant as was anticipated (cf. the Prodigal Son)! Here, matters are more serious, as what is involved is disobedience and rebellion against God (vs. 11). And He judges His people’s transgressions by giving them up to the results of their sinful ways (cf. Ps. 106:13-15; the same principle is applied to God’s dealings with the unregenerate, Rom. 1:18-32).
Vs. 16. He would have fed them also with the finest of wheat; and with honey from the rock I would have satisfied you.
Honey from the rock (cf. Deut. 32:13). One time I had a student in Bible college who mocked the old gospel song, “There’s Honey in the Rock, My Brother.” He preferred contemporary religious music to those silly old-fashioned songs–until he learned, somewhat abashed, that the symbol was taken from Scripture! The land of Canaan had many wild bees, and they would sometimes build their hives in unlikely places (cf. Jud. 14:8). Here, the bees have found a home in a rocky crevice.
The point of the poetic image is that God is able to bring blessings out of some very barren and difficult situations, if we will but trust in Him. Hard times, unyielding obstacles, coldness, and even death–all of these might be pictured by the rock. But sweetness and soul-refreshing nourishment can be found, even there, by the child of God, as he looks to his gracious heavenly Father.
“O my brother, do you know the Saviour, / Who is wondrous kind and true? / He’s the “Rock of your salvation!” / There’s Honey in the Rock for you. / Oh, there’s Honey in the Rock, my brother, / There’s Honey in the Rock for you; / Leave your sins for the blood to cover, / There’s Honey in the Rock for you” (Frederick Arthur Graves, 1895).