Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

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 Sa2 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 signify et cibaret eum; it ought to be pronounced ויאכילהו. The pointing, like the lxx, Syriac, and Vulgate, takes v. 17a (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. 17b 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.