Psalm 81:5

This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(5) Joseph.—The prominence given to this name indicates, according to some critics, that the author belonged to the northern kingdom:. but when a poet was wishing to vary his style of speaking of the whole people—the names Israel and Jacob have just been used—the name Joseph would naturally occur, especially with the mention of Egypt, where that patriarch had played such a conspicuous part.

Through the land of Egypt.—The Hebrew means either upon, over, or against, but none of these meanings will suit with Israel as the subject of the verb. Hence, the LXX., in disregard of use, give “out of Egypt.” But God is doubtless the subject of the verb, and we may render, over the land of Egypt, in allusion to Exodus 12:23, or against the land of Egypt, in reference to the Divine hostility to Pharaoh.

Where I heard . . .—The insertion of the relatival adverb, where, makes this refer to the Egyptian tongue (comp. Psalm 114:1), giving an equivalent for, “when I was in a foreign country.” So apparently the LXX. and Vulg. But the expression, words unknown to me I heard, when followed by an apparent quotation, most naturally introduces that quotation. The poet hears a message, which comes borne to him on the festival music, and this he goes on to deliver.

Matthew Henry's Concise Commentary

81:1-7 All the worship we can render to the Lord is beneath his excellences, and our obligations to him, especially in our redemption from sin and wrath. What God had done on Israel's behalf, was kept in remembrance by public solemnities. To make a deliverance appear more gracious, more glorious, it is good to observe all that makes the trouble we are delivered from appear more grievous. We ought never to forget the base and ruinous drudgery to which Satan, our oppressor, brought us. But when, in distress of conscience, we are led to cry for deliverance, the Lord answers our prayers, and sets us at liberty. Convictions of sin, and trials by affliction, prove his regard to his people. If the Jews, on their solemn feast-days, were thus to call to mind their redemption out of Egypt, much more ought we, on the Christian sabbath, to call to mind a more glorious redemption, wrought out for us by our Lord Jesus Christ, from worse bondage.

Barnes' Notes on the Bible

This he ordained in Joseph for a testimony - literally, he placed this; that is, he appointed it. The word Joseph here stands for the whole Hebrew people, as in Psalm 80:1. See the notes at that verse. The meaning is, that the ordinance for observing this festival - the Passover - was to be traced back to the time when they were in Egypt. The obligation to observe it was thus enhanced by the very antiquity of the observance, and by the fact that it was one of the direct appointments of God in that strange and foreign land.

When he went out through the land of Egypt - Margin, against. Or rather, In his going out of the land of Egypt. Literally, In going upon the land of Egypt. The allusion is, undoubtedly, to the time when the Hebrews went out of the land of Egypt - to the Exodus; and the exact idea is, that, in doing this, they passed over a considerable portion of the land of Egypt; or, that they passed over the land. The idea in the margin, of its being against the land of Egypt, is not necessarily in the original.

Where I heard a language that I understood not - literally, "The lip, that is, the language, of one that I did not know, I heard." This refers, undoubtedly, not to God, but to the people. The author of this psalm identifies himself here with the people - the whole nation - and speaks as if he were one of them, and as if he now recollected the circumstances at the time - the strange language - the foreign customs - the oppressions and burdens borne by the people. Throwing himself back, as it were, to that time (compare the notes at 1 Thessalonians 4:17) - he seems to himself to be in the midst of a people speaking a strange tongue - a language unintelligible to him - the language of a foreign nation. The Jews, in all their long captivity in Egypt - a period of four hundred years (see the notes at Acts 7:6) - preserved their own language apparently incorrupt. So far as appears, they spoke the same language, without change, when they came out of Egypt, that Abraham, Isaac, and Jacob had used. The Egyptian was entirely a foreign language to them, and had no affinity with the Hebrew.

Jamieson-Fausset-Brown Bible Commentary

5. a testimony—The feasts, especially the passover, attested God's relation to His people.

Joseph—for Israel (Ps 80:1).

went out through—or, "over," that is, Israel in the exodus.

I heard—change of person. The writer speaks for the nation.

language—literally, "lip" (Ps 14:1). An aggravation or element of their distress that their oppressors were foreigners (De 28:49).

Matthew Poole's Commentary

This he ordained, to wit, the blowing of trumpets. In Joseph; among the posterity of Joseph, to wit, the people of Israel, as is evident both from the foregoing verse, where they are called Israel, and from the following words in this verse, where they are described by their coming out of Egypt, which was common to all the tribes of Israel, who are sometimes called by the name of Joseph, of which see on Psalm 80:1.

For a testimony; either,

1. For a law, which is oft called a testimony. Or rather,

2. For a witness and memorial of that glorious deliverance mentioned in the following words. For,

1. That this was a statute and law be had expressed, Psalm 81:4, which it is not likely that he would here repeat, especially in a more dark and doubtful phrase.

2. He seems to declare the end of that law, which was to be a

testimony.

When he, to wit, God, he who ordained, as was now said, went out, as a captain at the head or on the behalf of his people, through the land of Egypt, to execute his judgments upon that land or people. Or, against, &c., to destroy it. Or, out of it, as both ancient and other interpreters render this particle al, which is elsewhere put for meal, and meal is put for min, from or out of, as is manifest by comparing 2 Kings 21:8 with 2 Chronicles 33:8. So this text notes the time when this and the other feasts were instituted; which was at or presently after their coming out of Egypt, even at Sinai.

Where I; i.e. my progenitors; for all the successive generations of Israel make one body, and are sometimes spoken of as one person;

heard a language that I understood not; either,

1. The language of God himself speaking from heaven at Sinai, which was strange and terrible to me. Or rather,

2. The Egyptian language, which at first was very ungrateful and unknown to the Israelites, Genesis 42:23, and probably continued so for some considerable time, because they were much separated both in place and conversation from the Egyptians, through Joseph’s pious and prudent design. This exposition is confirmed from Psalm 114:1, where this very thing is mentioned as an aggravation of their misery; and from other places of Scripture, where this is spoken of as a curse and plague, to be with a people of strange language, as Deu 28:49 Jeremiah 5:15.

Gill's Exposition of the Entire Bible

This he ordained in Joseph for a testimony,.... That is, this law concerning the blowing of trumpets on the new moon, and the keeping the solemn feast at the full of the moon, was made to be observed by all Israel, who are meant by Joseph, for a testimony of God's good will to them, and of their duty and obedience to him:

when he went out through the land of Egypt, or "over it" (b); which some understand of Joseph, who is said to go over all the land of Egypt, to gather in provision against the seven years of famine, Genesis 41:45 and Jarchi says that his deliverance from prison was at the beginning of the year, and was advanced in Pharaoh's court: and the meaning is, either "when he", the Lord, "went out against the land of Egypt", so Arama, in order to slay their firstborn; and when he passed over Israel, and saved them; marched through the land in his indignation, and went forth for the salvation of his people, Exodus 11:4 then was the ordinance of the passover appointed: or when Israel went out of Egypt, designed by Joseph, some little time after, while in the wilderness, and dwelling in tents, the feast of tabernacles was instituted; but rather this shows that the feast of passover is before meant, which was instituted at the time of Israel's going out of Egypt, and was the solemn feast day ordained for a statute, law and testimony in Israel; and that the new moon, or month rather, on which the trumpet was to be blown, was the month Abib, the beginning of months, by an ordinance of God, Exodus 12:2.

where I heard a language that I understood not; here the prophet represents the people of Israel in Egypt; though the Septuagint, Vulgate Latin, Syriac, and Arabic versions, read,

he heard, and he understood not and the language is either the voice of God out of the fire, which before was never heard in this unusual manner, nor understood, Deuteronomy 5:24 or the speech of Moses, who had Aaron for his mouth and spokesman; or rather the Egyptian language, which was not understood by the Israelites without an interpreter, Genesis 42:23 which sense is confirmed by Psalm 114:1, and this is mentioned as an aggravation of their affliction in Egypt; see Jeremiah 5:15.

(b) "in ipsum exeundo", Montanus; "cum exiret ipse super terram", Pagninus.

Geneva Study Bible

This he ordained in {d} Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that {e} I understood not.

(d) That is, in Israel for Joseph's family was counted the chief while before, Judah was preferred.

(e) God speaks in the person of the people because he was their leader.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

5. He appointed it in Joseph for a testimony (R.V.): to bear continual witness to His care of Israel. when &c.] Render, When he (i.e. God) went out against (or over) the land of Egypt, to execute judgement upon the Egyptians. See Exodus 11:4.

where I heard a language that I understood not] The poet identifies himself with his nation and speaks in the name of Israel of old. It was an aggravation of their misery that they were toiling for masters whose language they could not understand. This meaning however, though Psalm 114:1 offers a parallel, is hardly adequate here. It is possible to render, The speech of one that I know not do I hear, and to regard the line as the words of the poet himself, introducing the divine oracle which follows. He suddenly breaks off, hearing a supernatural voice addressing him. Cp. Job 4:16; and for the introduction of God as the speaker, Psalm 60:6; Psalm 62:11. But it is difficult to see how the poet could speak of God as one whom I know not: the phrase must surely mean more than ‘strange,’ ‘unearthly’: and it is preferable to render, The speech of one that I knew not did I hear. The Psalmist speaks in the person of Israel at the time of the Exodus. This he can do, since Israel of all time is one in virtue of the continuity of its national life. Israel then began to hear Jehovah (such is the proper force of the tense in the original), Whom it had not yet learned to know as the self-revealing God of redemption, speaking to it in the wondrous works of the deliverance from Egypt. See Exodus 3:13; Exodus 6:2 ff., Exodus 6:7. The substance of the words which Israel heard in Egypt is given in the next verse, which contains God’s decree for Israel’s liberation from servitude:

Pulpit Commentary

Verse 5. - This he ordained in Joseph for a testimony. The special mention of "Joseph" here is strange. Professor Cheyne explains, "God appointed the Law to be valid in northern as well as southern Israel." Hengstenberg and Professor Alexander account for the expression by the pre-eminence of Joseph during the sojourn in Egypt. When he went out through the land of Egypt. When he (Joseph) went out over (or, across) the land," i.e. at the time of the Exodus. Where I heard a language that I understood not. It can scarcely be supposed that this clause belongs properly to ver. 5. It is rather an introduction to the monody wherewith the psalm (as it has come down to us) concludes - the mournful complaint of God against his people. So Professor Cheyne, who translates, "The discourse of no whom I had not known (i.e. of God) did I hear." Psalm 81:5

Keil and Delitzsch Biblical Commentary on the Old Testament

Psalm 81:4-5 now tell whence the feast which is to be met with singing and music has acquired such a high significance: it is a divine institution coming from the time of the redemption by the hand of Moses. It is called חק as being a legally sanctioned decree, משׁפּט as being a lawfully binding appointment, and עדוּת as being a positive declaration of the divine will. The ל in לישׂראל characterizes Israel as the receiver, in לאלהי the God of Israel as the owner, i.e., Author and Lawgiver. By בּצעתו the establishing of the statute is dated back to the time of the Exodus; but the statement of the time of its being established, "when He went out over the land of Egypt," cannot be understood of the exodus of the people out of Egypt, natural as this may be here, where Israel has just been called יהוסף (pathetic for יוסף), by a comparison with Genesis 41:45, where Joseph is spoken of in the same words. For this expression does not describe the going forth out of a country, perhaps in the sight of its inhabitants, Numbers 33:3, cf. Exodus 14:8 (Hengstenberg), but the going out over a country. Elohim is the subject, and צאת is to be understood according to Exodus 11:4 (Kimchi, De Dieu, Dathe, Rosenmller, and others): when He went out for judgment over the land of Egypt (cf. Micah 1:3). This statement of the time of itself at once decides the reference of the Psalm to the Passover, which commemorates the sparing of Israel at that time (Exodus 12:27), and which was instituted on that very night of judgment. The accentuation divides the verse correctly. According to this, שׂפת לא־ידעתּי אשׁמע is not a relative clause to מצרים: where I heard a language that I understood not (Psalm 114:1). Certainly ידע שׂפה, "to understand a language," is an expression that is in itself not inadmissible (cf. ידע ספר, to understand writing, to be able to read, Isaiah 29:11.), the selection of which instead of the more customary phrase שׁמע לשׁון (Deuteronomy 28:49; Isaiah 33:19; Jeremiah 5:15) might be easily intelligible here beside אשׁמע; but the omission of the שׁם (אשׁר) is harsh, the thought it here purposeless, and excluded with our way of taking בצאתו. From the speech of God that follows it is evident that the clause is intended to serve as an introduction of this divine speech, whether it now be rendered sermonem quem non novi (cf. Psalm 18:44, populus quem non novi), or alicujus, quem non novi (Ges. 123, rem. 1), both of which are admissible. It is not in some way an introduction to the following speech of God as one which it has been suddenly given to the psalmist to hear: "An unknown language, or the language of one unknown, do I hear?" Thus Dderlein explains it: Subitanea et digna poetico impetu digressio, cum vates sese divino adflatu subito perculsum sentit et oraculum audire sibi persuadet; and in the same way De Wette, Olshausen, Hupfeld, and others. But the oracle of God cannot appear so strange to the Israelitish poet and seer as the spirit-voice to Eliphaz (Job 4:16); and moreover אשׁמע after the foregoing historical predicates has the presumption of the imperfect signification in its favour. Thus, then, it will have to be interpreted according to Exodus 6:2. It was the language of a known, but still also unknown God, which Israel heard in the redemption of that period. It was the God who had been made manifest as יהוה only, so to speak, by way of prelude hitherto, who now appeared at this juncture of the patriarchal history, which had been all along kept in view, in the marvellous and new light of the judgment which was executed upon Egypt, and of the protection, redemption, and election of Israel, as being One hitherto unknown, as the history of salvation actually then, having arrived at Sinai, receives an entirely new form, inasmuch as from this time onwards the congregation or church is a nation, and Jahve the King of a nation, and the bond of union between them a national law educating it for the real, vital salvation that is to come. The words of Jahve that follow are now not the words heard then in the time of the Exodus. The remembrance of the words heard forms only a transition to those that now make themselves heard. For when the poet remembers the language which He who reveals Himself in a manner never before seen and heard of spoke to His people at that time, the Ever-living One Himself, who is yesterday and to-day the same One, speaks in order to remind His people of what He was to them then, and of what He spake to them then.