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1 Sing aloud unto God our strength: make a joyful noise unto the God of Jacob. 2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. 3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day. 4 For this was a statute for Israel, and a law of the God of Jacob. 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. 6 I removed his shoulder from the burden: his hands were delivered from the pots. 7 Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah. 8 Hear, O my people, and I will testify unto thee: O Israel, if thou wilt hearken unto me; 9 There shall no strange god be in thee; neither shalt thou worship any strange god. 10 I am the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it. 11 But my people would not hearken to my voice; and Israel would none of me. 12 So I gave them up unto their own hearts' lust: and they walked in their own counsels. 13 Oh that my people had hearkened unto me, and Israel had walked in my ways! 14 I should soon have subdued their enemies, and turned my hand against their adversaries. 15 The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever. 16 He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee.
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[AD 430] Augustine of Hippo on Psalms 81:1
Behold yourselves, O Asaph, congregation of the Lord. "Exult ye unto God our helper" [Psalm 81:1]. You who are gathered together today, you are this day the congregation of the Lord, if indeed unto you the Psalm is sung, "Exult ye unto God our helper." Others exult unto the Circus, you unto God: others exult unto their deceiver, do ye exult unto your helper: others exult unto their god their belly, do ye exult unto your God your helper. "Jubilate unto the God of Jacob." Because ye also belong to Jacob: yea, you are Jacob, the younger people to which the elder is servant. [Genesis 25:23] "Jubilate unto the God of Jacob." Whatsoever ye cannot explain in words, you do not therefore forbear exulting: what you shall be able to explain, cry out: what ye cannot, jubilate. For from the abundance of joys, he that cannot find words sufficient, uses to break out into jubilating; "Jubilate unto the God of Jacob."

Source: Exposition on Psalm 81
[AD 430] Augustine of Hippo on Psalms 81:2
"Take the Psalm and give the tabret" [Psalm 81:2]. Both "take," and "give." What is, "take"? What, "give"? "Take the Psalm, and give the tabret." The Apostle Paul says in a certain place, [Philippians 4:15] reproving and grieving, that no one had communicated with him in the matter of giving and receiving. What is, "in the matter of giving and receiving," but that which he has openly set forth in another place. [1 Corinthians 9:11] "If we have sowed unto you spiritual things, is it a great thing if we reap your carnal things." And it is true that a tabret, which is made of hide, belongs to the flesh. The Psalm, therefore, is spiritual, the tabret, carnal. Therefore, people of God, congregation of God, "take ye the Psalm, and give the tabret:" take ye spiritual things, and give carnal. This also is what at that blessed Martyr's table we exhorted you, that receiving spiritual things ye should give carnal. For these which are built for the time, are needful for receiving the bodies either of the living or of the dead, but in time that is passing by. Shall we after God's judgment take up these buildings to Heaven? Yet without these we shall not be able to do at this time the things which belong to the possessing of Heaven. If therefore you are eager in getting spiritual things, be ye devout in expending carnal things. "Take the Psalm, and give the tabret:" take our voice, return your hands.

Source: Exposition on Psalm 81
[AD 430] Augustine of Hippo on Psalms 81:3
"Sound the trumpet" [Psalm 81:3]. This is, Loudly and boldly preach, be not affrighted! As the Prophet says in a certain place, "Cry out, and lift up as with a trumpet your voice." [Isaiah 58:1] Sound the trumpet in the beginning of the month of the trumpet. It was ordered, that in the beginning of the month there should be a sounding of the trumpet: and this even now the Jews do in bodily sort, after the spirit they understand it not. For the beginning of the month, is the new moon: the new moon, is the new life. What is the new moon? "If any, then, is in Christ, he is a new creature." [2 Corinthians 5:17] What is, "sound the trumpet in the beginning of the month of the trumpet"? With all confidence preach ye the new life, fear not the noise of the old life.

Source: Exposition on Psalm 81
[AD 458] Theodoret of Cyrus on Psalms 81:3-4
“Blow the trumpet at the new moon, on our festival day of good omen. Because it is a command for Israel, a judgment of the God of Jacob.” God ordered the priests to use the trumpets. They reminded the people of the trumpets used on the mountain: when the God of all spoke on Mount Sinai, [Scripture] says, there was a loud noise of the trumpet. So when the priests used the trumpets, they reminded the people of that appearance. Consequently, they were right to command those who had been granted return and had enjoyed the divine assistance to make use of the trumpets along with the other instruments.

Source: COMMENTARY ON THE PSALMS 81:3
[AD 585] Cassiodorus on Psalms 81:3-4
“Sound the trumpet at the beginning of the month, on the day of your notable solemnity.” We must also consider that we are commanded through the instruments of the musical discipline both to play the lyre for the Lord and to observe the day of solemnity, so that every action of ours may be directed to the Lord and offered to his ears in most pleasant music, just as musical instruments are directed towards a sweet-sounding melody and coalesce smoothly into one harmony. For there is great power and delightful knowledge in that discipline, which the teachers of secular literature (as God graciously granted them to know, since he bestows everything that is useful) made able to be discerned through their theoretical writings, namely those things which in the nature of matter were previously held in secret. Therefore, the first division of this discipline is harmony, rhythm and meter. The second is a division of instruments into percussion, stringed instruments and blown instruments. The third is divided into six harmonies. The fourth is divided into fifteen tones. Thus, the power of all that most beautiful discipline is explained by such distinctions of ancient teachers; we read in the secular books that many miracles have occurred through these means. But—to omit the legendary tales of secular literature—we read that David drove a demon from Saul by his melodious harp and the divine Scripture attests that the walls of Jericho fell straightaway by the sounding of the horns, so that there can be no doubt that musical sounds often accomplish great and powerful deeds, at least if the Lord orders and permits them.

Source: EXPOSITIONS OF THE PSALMS 80:4
[AD 430] Augustine of Hippo on Psalms 81:4
"Because it is a commandment for Israel, and a judgment for the God of Jacob" [Psalm 81:4]. Where a commandment, there judgment. For, "They that have sinned in the Law, by the Law shall be judged." [Romans 2:12] And the very Giver of the commandment, the Lord Christ, the Word made flesh, says, "For judgment I have come into the world, that they that see not may see, and they that see may be made blind." [John 9:39] What is, "That they that see not may see, they that see be made blind," but that the lowly be exalted, the proud thrown down? For not they that see are to be made blind, but those who to themselves seem to see are to be convicted of blindness. This is brought about in the mystery of the press, that they who see may not see, and they that see be made blind.

Source: Exposition on Psalm 81
[AD 430] Augustine of Hippo on Psalms 81:5
"A testimony in Joseph He made that" [Psalm 81:5]. Look you, brethren, what is it? Joseph is interpreted augmentation. You remember, you know of Joseph sold into Egypt: Joseph sold into Egypt is Christ passing over to the Gentiles. There Joseph after tribulations was exalted, and here Christ, after the suffering of the Martyrs, was glorified. Thenceforth to Joseph the Gentiles rather belong, and thenceforth augmentation; because, "Many are the children of her that was desolate, rather than of her that has the husband." [Isaiah 54:1] "He made it, till he should go out of the land of Egypt." Observe that also here the "fifth of the sabbath" is signified: when Joseph went out from the land of Egypt, that is, the people multiplied through Joseph, he was caused to pass through the Red Sea. Therefore then also the waters brought forth creeping things of living souls. [Genesis 1:20] No other thing was it that there in figure the passage of that people through the sea foreshowed, than the passing of the Faithful through Baptism; the apostle is witness: for "I would not have you ignorant, brethren," he said, "that our fathers were all under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea." [1 Corinthians 10:1-2] Nothing else then the passing through the sea did signify, but the Sacrament of the baptized; nothing else the pursuing Egyptians, but the multitude of past sins. You see most evident mysteries. The Egyptians press, they urge; so then sins follow close, but no farther than to the water. Why then do you fear, who hast not yet come, to come to the Baptism of Christ, to pass through the Red Sea? What is "Red"? Consecrated with the Blood of the Lord. Why do you fear to come? The consciousness, perhaps, of some huge offenses goads and tortures in you your mind, and says to you that it is so great a thing you have committed, that you may despair to have it remitted you. Fear lest there remain anything of your sins, if there lived any one of the Egyptians! [Exodus 14:29-30]

But when you shall have passed the Red Sea, when you shall have been led forth out of your offenses "with a mighty hand and with a strong arm," you will perceive mysteries that you know not: since Joseph himself too, "when he came out of the land of Egypt, heard a language which he knew not." You shall hear a language which you know not: which they that know now hear and recognise, bearing witness and knowing. You shall hear where you ought to have your heart: which just now when I said many understood and answered by acclamation, the rest stood mute, because they have not heard the language which they knew not. Let them hasten, then, let them pass over, let them learn.

Source: Exposition on Psalm 81
[AD 430] Augustine of Hippo on Psalms 81:6
"He turned away from burdens his back" [Psalm 81:6]. Who "turned away from burdens his back," but He that cried, "Come unto Me, all you that labour and are heavy laden"? [Matthew 11:28] In another manner this same thing is signified. What the pursuit of the Egyptians did, the same thing do the burdens of sins. As if you should say, From what burdens? "His hands in the basket did serve." By the basket are signified servile works; to cleanse, to manure, to carry earth, is done with a basket, such works are servile: because "every one that does sin, is the slave of sin;" and "if the Son shall have made you free, then will you be free indeed." [John 8:34-36] Justly also are the rejected things of the world counted as baskets, but even baskets did God fill with morsels; "Twelve baskets" [Matthew 14:20] did He fill with morsels; because "He chose the rejected things of this world to confound the things that were mighty." [1 Corinthians 1:27] But also when with the basket Joseph did serve, he then carried earth, because he did make bricks. "His hands in the basket did serve."

Source: Exposition on Psalm 81
[AD 430] Augustine of Hippo on Psalms 81:8
All this, from the beginning of the Psalm up to this verse, we have heard of the oil of the press. What remains is rather for grief and warning: for it belongs to the lees of the press, even to the end; perchance also not without a meaning in the interposition of the "Diapsalma." But even this too is profitable to hear, that he who sees himself already of the oil may rejoice; he that is in danger of running among the lees may beware. To both give heed, choose the one, fear the other.

"Hear, O My people, and I will speak, and will bear witness unto you" [Psalm 81:8]. For it is not to a strange people, not to a people that belongs not to the press: "Judge ye," He says, "between Me and My vineyard." [Isaiah 5:3]

Source: Exposition on Psalm 81
[AD 430] Augustine of Hippo on Psalms 81:9
"Israel, if you shall have heard Me, there shall not be in you any new god" [Psalm 81:9]. A "new god" is one made for the time: but our God is not new, but from eternity to eternity. And our Christ is new, perchance, as Man, but eternal God. For what before the beginning? And truly, "In the beginning was the Word, and the Word was with God, and the Word was God." [John 1:1] And our Christ Himself is the Word made flesh, that He might dwell in us. [John 1:14] Far be it, then, that there should be in any one a new god. A new god is either a stone or a phantom. He is not, says one, a stone; I have a silver and a gold one. Justly did he choose to name the very costly things, who said, "The idols of the nations are silver and gold." Great are they, because they are of gold and silver; costly they are, shining they are; but yet, "Eyes they have, and see not!" New are these gods. What newer than a god out of a workshop? Yea, though those now old ones spiders' webs have covered over, they that are not eternal are new. So much for the Pagans.. ..

Source: Exposition on Psalm 81
[AD 444] Cyril of Alexandria on Psalms 81:9
Who, then, is this one cast down from his divine preeminence and removed from the limitations of creation? The matter is completely inconceivable, and there is no discernible place or manner of speaking of someone in between creator and creation. Although they dislodged him from the throne of divinity, they have arrived at a point in their teaching that they call him the Son and God and think that he is to be adored although the law openly proclaims, “The Lord your God shall you worship and him only shall you serve,” and although God said to the Israelites through the voice of David, “There shall be no new god among you, nor shall you adore a foreign god.”

Source: LETTER 1:13
[AD 444] Cyril of Alexandria on Psalms 81:9
That it is none other than God the Word, who exists in the form of God the Father, the impress of his very being, who is equal in all things to the one who begot him, who has emptied himself out. And what is this “emptying out”? It is his life in the form of a slave, in the flesh that he assumes, it is the likeness to us of one who is not as we are in his own nature, since he is above all creation. In this way he humbled himself, economically submitting himself to the limitations of humanity. But even so he was God, for he did not have as a gift what pertained to him by nature. This was why he also said to God the Father who is in heaven, “Father, glorify me with that glory I had with you before the world was.” I do not think that they would say that it was David’s descendant, born in the last times of this age, who was reclaiming as his own a glory that predated the world, at least if he is a different son and distinct from the true and natural Son? No, surely this is a saying that befits the Godhead? It was necessary, yes necessary, that he should be conformed to us in the limitations of humanity while at the same time he authentically enjoyed transcendent divine status within his own essential being; just as it is with the Father. How can the saying be true: “You must not introduce another god among you,” if according to them a man is deified by a conjunction with the Word and is said to be enthroned with God so as to share the Father’s dignity?

Source: ON THE UNITY OF CHRIST
[AD 420] Jerome on Psalms 81:10
I would therefore beseech you, Pammachius, as a foremost lover of learning, and Marcella, as an outstanding examplar of Roman virtue, men who are bound together by faith and blood, to lend aid to my efforts by your prayers, in order that our Lord and Savior might in His own cause and by His mind make answer through my mouth. For it is He who says to the prophet, "Open thy mouth and I will fill it" (Psalm 81:10). For if He admonishes us, when we have been hailed before judges and tribunals, not to ponder what answer we are to give to them (Luke 12:11-12), how much more is He able to carry on His own war against blaspheming adversaries and through His servants to vanquish them?

Source: St. Jerome, Commentary on Daniel, Prologue
[AD 430] Augustine of Hippo on Psalms 81:10
For if there be error in you, You will not worship a strange god. If you think not of a false god, you will not worship a manufactured god: for "there will not" be in you any strange god. "For I am." Why would you adore what is not? "For I am the Lord your God" [Psalm 81:10]. Because "I am I that Am," and indeed "I Am" He says, I that Am, over every creature: yet to you what good have I afforded in time? "Who brought you out of the land of Egypt." Not to that people alone is it said. For we all were brought out of the land of Egypt, we have all passed through the Red Sea; our enemies pursuing us have perished in the water. Let us not be ungrateful to our God; let us not forget God that abides, and fabricate in ourselves a new god. "I, who led you out of the land of Egypt," says God. "Open wide your mouth, and I will fill it." You suffer straitness in yourself because of the new god set up in your heart; break the vain image, cast down from your conscience the feigned idol: "open wide your mouth," in confessing, in loving: "and I will fill it," because with me is the fountain of life.

Source: Exposition on Psalm 81
[AD 430] Augustine of Hippo on Psalms 81:11
"And My people obeyed not My voice" [Psalm 81:11]. For He would not speak these things except to His own people. For, "we know that whatsoever things the Law says, it says to them that are in the Law." [Romans 3:19] "And Israel did not listen to Me." Who? To whom? Israel to Me. O ungrateful soul! Through Me the soul, by Me the soul called, by Me brought back to hope, by Me washed from sins! "And Israel did not listen to Me!" For they are baptized and pass through the Red Sea: but on the way they murmur, gainsay, complain, are stirred with seditions, ungrateful to Him who delivered them from pursuing enemies, who leads through the dry land, through the desert, yet with food and drink, with light by night and shade by day.

Source: Exposition on Psalm 81
[AD 430] Augustine of Hippo on Psalms 81:12
"And I let them go according to the affections of their heart" [Psalm 81:12]. Behold the press: the orifices are open, the lees run. "And I let them go," not according to the healthfulness of My commands; but, according to the affections of their heart: I gave them up to themselves. The Apostle also says, "God gave them up to the desires of their own hearts." [Romans 1:24] "I let them go according to the affection of their heart, they shall go in their own affections." There is what ye shudder at, if at least you are straining out into the hidden vats of the Lord, if at least you have conceived a hearty love for His storehouses, there is what ye shudder at. Some stand up for the circus, some for the amphitheatre, some for the booths in the streets some for the theatres, some for this, some for that, some finally for their "new gods;" "they shall go in their own affections."

Source: Exposition on Psalm 81
[AD 420] Jerome on Psalms 81:13-16
“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 rock20 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.

Source: HOMILIES ON THE PSALMS 13
[AD 430] Augustine of Hippo on Psalms 81:13-14
"If My people would have heard Me, if Israel would have walked in My ways" [Psalm 81:13]. For perchance that Israel says, Behold I sin, it is manifest, I go after the affections of my own heart: but what can I do? The devil does this. Demons do this. What is the devil? Who are the demons? Certainly your enemies. "Unto nothing all their enemies I would have brought down; and on them that oppress them I would have sent forth My hand" [Psalm 81:14]. But now what have they to do to complain of enemies? Themselves have become the worse enemies. For how? What follows? Of enemies ye complain, yourselves, what are you?

Source: Exposition on Psalm 81
[AD 458] Theodoret of Cyrus on Psalms 81:13-16
“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.

Source: COMMENTARY ON THE PSALMS 81:8
[AD 430] Augustine of Hippo on Psalms 81:15
"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.. ..

Source: Exposition on Psalm 81
[AD 430] Augustine of Hippo on Psalms 81:16
..."And He fed them of the fat of wheat, and from the rock with honey He satisfied them" [Psalm 81:16]. In the wilderness from the rock He brought forth water, [Exodus 17:6] not honey. "Honey" is wisdom, holding the first place for sweetness among the viands of the heart. How many enemies of the Lord, then, that lie unto the Lord, are fed not only of the fat of wheat, but also from the rock with honey, from the wisdom of Christ? How many are delighted with His word, and with the knowledge of His sacraments, with the unfolding of His parables, how many are delighted, how many applaud with clamour! And this honey is not from any chance person, but "from the rock." But "the Rock was Christ." [1 Corinthians 10:4] How many, then, are satisfied with that honey, cry out, and say, It is sweet; say, Nothing better, nothing sweeter could be thought or said! And yet the enemies of the Lord have lied unto Him. I like not to dwell any more on matters of grief; although the Psalm ends in terror to this purpose, yet from the end of it, I pray you, let us return to the heading: "Exult unto God our Helper." Turned unto God.

Source: Exposition on Psalm 81