Psalm 81:9
There shall no strange god be in you; neither shall you worship any strange god.
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EXPOSITORY (ENGLISH BIBLE)
(9) Open . . .—A condensed statement of God’s gracious promise (Deuteronomy 7:12-13; Deuteronomy 8:7; Deuteronomy 8:9; Deuteronomy 11:13; Deuteronomy 11:16, &c). It is said to have been a custom in Persia, that when the king wishes to do a visitor especial honour he desires him to open his mouth wide, and the king then-crams it full of sweetmeats, and sometimes even with jewels. And to this day it is a mark of politeness in Orientals to tear off the daintiest bits of meat for a guest, and either lay them before him, or put them in his mouth. (See Thomson, Land and Book, p. 127.)

81:8-16 We cannot look for too little from the creature, nor too much from the Creator. We may have enough from God, if we pray for it in faith. All the wickedness of the world is owing to man's wilfulness. People are not religious, because they will not be so. God is not the Author of their sin, he leaves them to the lusts of their own hearts, and the counsels of their own heads; if they do not well, the blame must be upon themselves. The Lord is unwilling that any should perish. What enemies sinners are to themselves! It is sin that makes our troubles long, and our salvation slow. Upon the same conditions of faith and obedience, do Christians hold those spiritual and eternal good things, which the pleasant fields and fertile hills of Canaan showed forth. Christ is the Bread of life; he is the Rock of salvation, and his promises are as honey to pious minds. But those who reject him as their Lord and Master, must also lose him as their Saviour and their reward.There shall no strange god be in thee - Worshipped by thee; or recognized and regarded as a god. This was a condition of his favor and friendship. Compare Deuteronomy 32:12; Isaiah 43:12. The word here rendered "strange" - זר zār - has reference to one of a foreign nation; and the meaning is, that they were not to worship or adore the gods that were worshipped by foreigners. This was a fundamental law of the Hebrew commonwealth.

Neither shalt thou worship any strange god - The Hebrew word here is different - נכר nêkâr - but means substantially the same thing. The allusion is to gods worshipped by foreign nations.

8. (Compare Ps 50:7). The reproof follows to Ps 81:12.

if thou wilt hearken—He then propounds the terms of His covenant: they should worship Him alone, who (Ps 81:10) had delivered them, and would still confer all needed blessings.

Thou shalt renounce all false gods and worship, and worship me only. There shall no strange god be in thee,.... Or in the midst of thee, owned and worshipped as God; or in thine heart, for whatever engrosses the affection, or a man puts his trust and confidence in, that he makes his god, and is a strange one: thus, if any friend or relation, father or mother, wife or children, are loved more than God, they are set up as such in his place; thus the epicure, that seeks the gratification of his carnal lusts, makes his belly his god; and the covetous man his money, in which he trusts, and therefore is called an idolater; and the self-righteous man his righteousness, on which he depends for salvation: hence we read of idols set up in the heart, from which they are disengaged in conversion, and kept from, Ezekiel 14:7.

neither shall thou worship any strange god; only the Lord God is to be worshipped, Matthew 28:19 and there is but one God; though this is to be understood not to the exclusion of the Son and Spirit, who are with the Father the one God, and to be worshipped equally with him, and are; see Matthew 28:19.

There shall no strange god be in thee; neither shalt thou worship any strange god.
EXEGETICAL (ORIGINAL LANGUAGES)
9. no strange god] Cp. Psalm 44:20; Deuteronomy 32:16.

any strange god] Any alien god. Cp. Deuteronomy 32:12. Absolute frdelity to Jehovah was the fundamental principle of the Sinaitic covenant, embodied in the first ‘word’ of the Decalogue.Verse 9. - There shall no strange god be in thee; neither shalt thou worship any strange god (comp; Exodus 20:3; Deuteronomy 5:7). Such worship had evidently begun, and required to be forbidden afresh. The summons in Psalm 81:2 is addressed to the whole congregation, inasmuch as הריעוּ is not intended of the clanging of the trumpets, but as in Ezra 3:11, and frequently. The summons in Psalm 81:3 is addressed to the Levites, the appointed singers and musicians in connection with the divine services, 2 Chronicles 5:12, and frequently. The summons in Psalm 81:4 is addressed to the priests, to whom was committed not only the blowing of the two (later on a hundred and twenty, vid., 2 Chronicles 5:12) silver trumpets, but who appear also in Joshua 6:4 and elsewhere (cf. Psalm 47:6 with 2 Chronicles 20:28) as the blowers of the shophar. The Talmud observes that since the destruction of the Temple the names of instruments שׁופרא and חצוצרתּא are wont to be confounded one for the other (B. Sabbath 36a, Succa 34a), and, itself confounding them, infers from Numbers 10:10 the duty and significance of the blowing of the shophar (B. Erachin 3b). The lxx also renders both by σάλπιγξ; but the Biblical language mentions שׁופר and חצצרה, a horn (more especially a ram's horn) and a (metal) trumpet, side by side in Psalm 98:6; 1 Chronicles 15:28, and is therefore conscious of a difference between them. The Tפra says nothing of the employment of the shophar in connection with divine service, except that the commencement of every fiftieth year, which on this very account is called שׁנת היּבל, annus buccinae, is to be made known by the horn signal throughout all the land (Leviticus 25:9). But just as tradition by means of an inference from analogy derives the blowing of the shophar on the first of Tishri, the beginning of the common year, from this precept, so on the ground of the passage of the Psalm before us, assuming that בּחרשׁ, lxx ἐν νεομηνίᾳ, refers not to the first of Tishri but to the first of Nisan, we may suppose that the beginning of every month, but, in particular, the beginning of the month which was at the same time the beginning of the ecclesiastical year, was celebrated by a blowing of the shophar, as, according to Josephus, Bell. iv. 9, 12, the beginning and close of the Sabbath was announced from the top of the Temple by a priest with the salpinx. The poet means to say that the Feast of the Passover is to be saluted by the congregation with shouts of joy, by the Levites with music, and even beginning from the new moon (neomenia) of the Passover month with blowing of shophars, and that this is to be continued at the Feast of the Passover itself. The Feast of the Passover, for which Hupfeld devises a gloomy physiognomy,

(Note: In the first of his Commentationes de primitiva et vera festorum apud Hebraeos ratione, 1851, 4to.)

was a joyous festival, the Old Testament Christmas. 2 Chronicles 30:21 testifies to the exultation of the people and the boisterous music of the Levite priests, with which it was celebrated. According to Numbers 10:10, the trumpeting of the priests was connected with the sacrifices; and that the slaying of the paschal lambs took place amidst the Tantaratan of the priests (long-drawn notes interspersed with sharp shrill ones, תקיעה תרועה וקיעה), is expressly related of the post-exilic service at least.

(Note: Vid., my essay on the Passover rites during the time of the second Temple in the Luther. Zeitschr. 1855; and cf. Armknecht, Die heilige Psalmidoe (1855), S. 5.)

The phrase נתן תּף proceeds from the phrase נתן קול, according to which נתן directly means: to attune, strike up, cause to be heard. Concerning כּסה (Proverbs 7:20 כּסא) tradition is uncertain. The Talmudic interpretation (B. Rosh ha-Shana 8b, Betza 16a, and the Targum which is taken from it), according to which it is the day of the new moon (the first of the month), on which the moon hides itself, i.e., is not to be seen at all in the morning, and in the evening only for a short time immediately after sunset, and the interpretation that is adopted by a still more imposing array of authorities (lxx, Vulgate, Menahem, Rashi, Jacob Tam, Aben-Ezra, Parchon, and others), according to which a time fixed by computation (from כּסה equals כּסס, computare) is so named in general, are outweighed by the usage of the Syriac, in which Keso denotes the full moon as the moon with covered, i.e., filled-up orb, and therefore the fifteenth of the month, but also the time from that point onwards, perhaps because then the moon covers itself, inasmuch as its shining surface appears each day less large (cf. the Peshto, 1 Kings 12:32 of the fifteenth day of the eighth month, 2 Chronicles 7:10 of the twenty-third day of the seventh month, in both instances of the Feast of Tabernacles), after which, too, in the passage before us it is rendered wa-b-kese, which a Syro-Arabic glossary (in Rosenmller) explains festa quae sunt in medio mensis. The Peshto here, like the Targum, proceeds from the reading חגּינוּ, which, following the lxx and the best texts, is to be rejected in comparison with the singular חגּנוּ. If, however, it is to be read chgnw, and כּסה (according to Kimchi with Segol not merely in the second syllable, but with double Segol כּסה, after the form טנא equals טנא) signifies not interlunium, but plenilunium (instead of which also Jerome has in medio mense, and in Proverbs 7:20, in die plenae lunae, Aquila ἡμέρᾳ πανσελήνου), then what is meant is either the Feast of Tabernacles, which is called absolutely החג in 1 Kings 8:2 (2 Chronicles 5:3) and elsewhere, or the Passover, which is also so called in Isaiah 30:29 and elsewhere. Here, as Psalm 81:5 will convince us, the latter is intended, the Feast of unleavened bread, the porch of which, so to speak, is ערב פּסח together with the ליל שׁמּרים (Exodus 12:42), the night from the fourteenth to the fifteenth of Nisan. In Psalm 81:2, Psalm 81:3 they are called upon to give a welcome to this feast. The blowing of the shophar is to announce the commencement of the Passover month, and at the commencement of the Passover day which opens the Feast of unleavened bread it is to be renewed. The ל of ליום is not meant temporally, as perhaps in Job 21:30 : at the day equals on the day; for why was it not ביום? It is rather: towards the day, but בכסה assumes that the day has already arrived; it is the same Lamed as in Psalm 81:2, the blowing of the shophar is to concern this feast-day, it is to sound in honour of it.

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