This Do in Remembrance of Me

This Do in Remembrance of Me

Psalm 81

Main Idea: Unconditional obedience is the only acceptable response of God’s people to the glorious gospel of Jesus Christ.

George Santayana, an early twentieth-century Harvard professor known for his pithy aphorisms, said, “Those who cannot remember the past are condemned to repeat it.” That phrase is not only catchy but haunting. If our past—driven by human nature—has been ugly at times, then a healthy reflection on it ought to at least inform how we live in the present. In like manner, if our past bears clear reflection of God’s incomparable grace, then we are compelled to greater allegiance to him in the present.

God’s people tend to become a bit complacent about the historical roots of their faith. Based on a reminder about the reason God had instituted the Festival of Shelters (or Booths or Tabernacles), Psalm 81 speaks to that tendency. The memories of God’s people had lapsed when it came to what he had done in delivering them from bondage in Egypt. Not only had they become lax in praising him, but they had ceased to obey him in response to what he had done. Consequently, they were missing out on his blessings. As a whole, Psalm 81 reflects the hope that God—based on his track record—will turn his people’s affliction into rich blessing in the present and future if they will respond in obedience to his great salvation.

On this side of the cross, it remains true that unconditional obedience is the only acceptable response of Jesus’s disciples to our deliverance from sin through the glorious gospel. We, too, tend to forget. Consequently, while we don’t celebrate the Festival of Shelters to remind us of God’s salvation, our Lord did give us the Table of Communion to help us remember his salvation and the obedience to which it constrains us (Matt 25:26-29; Luke 22:14-20; 1 Cor 11:23-34). This psalm seems to foreshadow the Lord’s Supper and compels us to respond to God’s salvation in four ways.

Rejoice Regularly

Psalm 81:1-5a

The opening verses of this psalm comprise commands for the people to celebrate God’s great deliverance through singing and instruments (vv. 1-2; cf. Deut 32:43). The verbs call for Israel’s loudest expressions of joy, and they’re completely appropriate because God requires them, they commemorate his mighty works, and they’re natural responses from people who’ve benefitted from what he’s done (Perowne, Psalms, vol. 2, 94). The atmosphere described here would characterize the arrival of a king or the celebration of a victory (cf. 1 Sam 10:24; Zeph 3:14). The people were to pull out all the stops in the expression of their jubilation.

The people’s delight isn’t to be merely a testimony about God but expressions “to God,” to the one who is “our strength” (v. 1; cf. 29:1) because he delivers and protects his people by his power. The parallel phrase “the God of Jacob” reflects on the innumerable ways he showed himself strong to his people since the time of the great patriarch (cf. 20:2).

One of the psalmist’s primary points here is that the celebration of worship that characterized the Festival of Shelters was a prescribed gathering, not a suggested gathering. We see this first in the command to “blow the horn” (v. 3)—or shofar—which was the ram’s horn used to convene an assembly, initiate a military attack (Josh 6; Judg 7), inaugurate certain festivals, or otherwise move a group to action. Blowing the shofar marked both the new moon and the month of appointed festivals (v. 3; cf. Lev 23:23-25; Num 29:1-6). It was blown on the first day of the seventh month. Ten days later was the Day of Atonement. Five days after that the trumpet would be blown again to mark the Festival of Shelters.

The regulatory nature of this celebratory gathering also is indicated in that the psalmist calls it a “statute,” “rule” (ESV), and “decree” (vv. 4-5). The use of the name Joseph signifies historic Israel in general; and while the remainder of the verse is a bit obscure, it likely refers to God’s judgments against Egypt when he delivered his people. The summons to exult in God’s great salvation wasn’t an option or a suggestion. It was a binding decision of God that the people didn’t have the freedom to dismiss. It was an appointed time to recall the history of their faith (Ross, Psalms, vol. 2, 707–8).

On this side of the cross, some believers tragically push back against the suggestion that we are to rejoice on command. Grace, they say, implies that we celebrate “when our hearts are in it” or “when the Spirit leads” or “as we feel led.” This is a curious suggestion, however, since the gospel provides us with a compelling reason to be consumed with constant joy in God (Eph 5:18-20; Col 3:15-16). The prescribed festivals and observances in the Old Testament merely serve as a shadow of the constant joy we have because of God’s grace in Christ Jesus (Col 2:16-17; cf. Rom 14:5-9). We are warned, however, against the individualism that’s manifested in “neglecting to gather together, as some are in the habit of doing” (Heb 10:25). “No time is amiss for praising God . . . but some are times appointed, not for God to meet us (he is always ready), but for us to meet one another, that we may join together in praising God” (Henry, Matthew Henry’s Commentary, 861).

The New Testament, however, isn’t limited to general instructions for believers to gather together and to express joy and thanksgiving. After our Lord transformed the Passover celebration—a memorial of God’s redemptive work in delivering Israel from Egypt (Exod 12:26-27)—into a commemoration of Christ’s blood atonement, he commanded his followers to celebrate it regularly (Luke 22:19-20; 1 Cor 11:23-26). He knew we would be prone to forget the magnitude of his great salvation, so he graciously commanded us to engage in welcomed, anticipated accountability. Contrasting God’s greater salvation in Christ Jesus with his deliverance of Israel from Egypt, Matthew Henry is right:

Now if they, 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 Jesus Christ from worse than Egyptian bondage, and the many gracious answers he has given to us, notwithstanding our manifold provocations. (Henry, Matthew Henry’s Commentary, 862)

Believers should never shy away from prescribed times to remember and rejoice in God’s great salvation. The gospel compels us to rejoice regularly in what God has done in Jesus Christ!

Remember Intentionally

Psalm 81:5b-7

The people’s praise suddenly is interrupted when God’s spokesman offers an oracle on his behalf. The prophetic voice claims to hear “an unfamiliar language,” which likely is just a claim of God’s inspiration. The first part of the oracle recounts God’s gracious dealings with Israel. While they were weighed down with a “burden,” weary from carrying “the basket” of heavy labor, and “in distress,” God came to their aid with strong help (cf. Exod 1:11; 2:23; Pss 50:15; 116:8). He “relieved . . . freed . . . [and] rescued” them, setting them free from their burdensome toil. And then in dramatic displays of the use of nature, he led them through the sea and on to Sinai and spoke from a “thundercloud” (v. 7; Exod 14:19; 19:16-20; 20:18-21; Deut 4:12; Ps 18:11-13).

He further reminds them how he disciplined them because of their disobedience. God led them to a place where there was no water in order to strengthen their trust in him, but they rejected the opportunity on two occasions and resisted him (Exod 17:1-7; Num 20:1-13; cf. Deut 33:8; Ps 95:8). If Sinai was where God educated his people by encounter, Meribah was where he educated them by silence and apparent neglect (Kidner, Psalms 73–150, 325).

This oracle warns God’s people in every generation, including those who call themselves Christians. The reminders here are vivid. Instead of abstractions such as oppression and redemption, we read of shoulder and a burden and hands and a basket. God wants us to be gripped by the reality and emotion of what he’s done for us. Jesus surely had the same purpose in mind when he gave us the Table of Communion. Paul said, “For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Cor 11:26). Jesus wanted us to be intentional about remembering what he did for us on the cross that we might be saved.

Respond Appropriately

Psalm 81:8-12

God wants us to act on what we remember. The only appropriate response is unqualified obedience. The Festival of Shelters included a public reading of the law every seventh year (Deut 31:10-13), which provided a potent reminder for the people to obey God fully. So God reaches back into the wilderness wandering and captures some snapshots of what he’s said and done that capsulize his law and compel the people to respond appropriately with obedience.

The first snapshot is of the heartbeat of the law and is reminiscent of that great commandment in Deuteronomy 6:4 known as the Shema. The psalmist here records the voice of God as saying, “Listen, my people, and I will admonish you” (v. 8; cf. 50:7). The following parallel expression reflects God’s desire for his people in deeply emotional terms: “Israel, if you would only listen to me!” (v. 8; cf. Deut 4:1; 5:1; 6:4). He gave the law to the people in view of their obeying him. The implication here, however, is that they failed to comply, a tragedy that’s clearly articulated in verses 11-12.

The second snapshot is of the exclusivity of the law and alludes to the first of the Ten Commandments (v. 9). The declaration reminds the people of their responsibility of absolute allegiance to Yahweh as the only true God. Israel was prohibited not only from worshiping pagan deities but even from having them in their possession (Exod 20:3; Deut 5:7).

The third snapshot is of the obligation to the law and serves as a reminder of its prologue (v. 10; Exod 20:2; Deut 5:6). God’s strong deliverance provides the convincing reason for the people to obey his commandments. The promise expresses the assurance that God gladly will give his word to those who will receive it by faith and subsequently give testimony to it. The people are not only indebted to God because of his deliverance, but they have access to its blessing and benefit through obedience.

The spiritual nostalgia ends on a sad note. Although God’s intent in giving the law was for the people to obey, they would have none of it. And although he affectionately called them “my people,” nothing in their actions indicated they belonged to him. So he abandoned them (v. 12); he sent them away from the safekeeping of his grace. His patience with their stubbornness ran out, and he freed them up to live according to their own devices.

This response by God arguably is the greatest and most fearful manifestation of his punishment (Perowne, Psalms, vol. 2, 99). Furthermore, it’s indicative of the plight of all mankind as we high-handedly spit in the face of our Creator by choosing sin over accountability to him. Early in his letter to the Roman believers, Paul repeatedly lamented the consequences of this rebellion:

Therefore God delivered them over in the desires of their hearts to sexual impurity, so that their bodies were degraded among themselves. . . .

For this reason God delivered them over to disgraceful passions. Their women exchanged natural sexual relations for unnatural ones. . . .

And because they did not think it worthwhile to acknowledge God, God delivered them over to a corrupt mind so that they do what is not right. (Rom 1:24,26,28)

This is what’s so amazing about the gospel of grace! “But God proves his own love for us in that while we were still sinners, Christ died for us” (Rom 5:8). Although we arrogantly refused to listen to his voice and submit to him, he loved us anyway and sent Jesus to die for us. And he invites us to open our mouths wide so he can fill us with his saving Word (Ps 81:10). Paul—referencing Deuteronomy 30:14—beckons us to this righteousness by faith: “If you confess with your mouth, ‘Jesus is Lord,’ and believe in your heart that God raised him from the dead, you will be saved” (Rom 10:9; see Rom 10:5-13). Like the Israelites, none of us can keep the law (Rom 3:9-18,23), but we can respond appropriately to God’s grace by embracing Christ Jesus.

Once again we can see in this psalm a foreshadowing of the Lord’s Supper. Whenever we remember Christ’s sacrifice for us, we are reminded that the only appropriate response to the gospel is our obedience. Again Paul connects the dots for us:

So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sin against the body and blood of the Lord. Let a person examine himself; in this way let him eat the bread and drink from the cup. For whoever eats and drinks without recognizing the body, eats and drinks judgment on himself. This is why many are sick and ill among you, and many have fallen asleep. If we were properly judging ourselves, we would not be judged, but when we are judged by the Lord, we are disciplined, so that we may not be condemned with the world. (1 Cor 11:27-32)

Disobedience never meshes with the gospel of Christ. As he did with the Israelites, our Father takes seriously when we as believers harbor sin in our lives and yet still try to engage in gospel activities. Such mockery of God’s grace always reaps his loving discipline.

Receive Expectantly

Psalm 81:13-16

God doesn’t want the current generation to repeat the same mistakes as the Israelites who came out of Egypt. Instead, he wants them to experience all of his blessings and goodness. So with the affection and tenderness of a loving father, he laments that they would not “listen to me and . . . follow my ways” (v. 13). These words bear a striking resemblance to those of Jesus when he moaned over Jerusalem with a burdened and compassionate heart, even in the context of judgment (Matt 23:37-39). The difference is that here in Psalm 81 there is still hope, there is still time to repent. God is yearning for his people to obey him.

Why is God so desirous of his people’s allegiance and affection? Partly because his blessing is contingent on their obedience. He doesn’t want them to miss out on any of the showers of his grace. God is willing and able to force his people’s adversaries to bow at his feet (vv. 14-15). The last line of verse 15 means that the enemies’ fate is sealed. While they may think their current submission to God is temporary, they’re actually doomed to that fate for eternity. God’s blessing of protection and victory for his people—should they choose to accept it—will also be forever.

God’s blessings, however, won’t be limited to the overthrow of Israel’s enemies. If the people will obey, he will feed and fulfill them (v. 16). The promise here is again reminiscent of the Song of Moses where God was praised for feeding his people with “honey from the rock” and “the choicest grains of wheat” (Deut 32:13-14). The assurance is that he will bless the land in such a way to provide abundant and constant provision for his people.

The oracle concludes, then, with a strong reminder of God’s strength, sustenance, and supply. If his people will obey, they can expect him to defend them against all their enemies and provide for their every need. They will be the recipients of a never-ending stream of his goodness and grace. If they refuse, however, they’ll be on their own.

Conclusion

As a young boy, the imperative exhortation “This do in remembrance of me” was indelibly etched in my mind. How could it not be? Every time I went to church, it burned in my sight for an entire hour from its perch on the side of the Communion Table that sat in front of the pulpit. From an early age, I learned that obedience to that command was exactly what Jesus wanted me to do every time I took the Lord’s Supper. He wanted me to celebrate afresh his great salvation in Christ Jesus and renew my commitment to obey him. Yet he knew I would be prone to forget the glory of his great deliverance from the bondage of sin that he provided for me through his death on the cross.

I’m embarrassed that my memory fades sometimes when it comes to the weight of the grandeur of the gospel. Ross is right:

It is amazing that believers have to be reminded to praise God for this, or to understand its ramifications for that matter. The central focus of the Christian celebration is holy communion, which is a reminder that we have been brought into covenant with the Lord. That covenant includes obligations, and so at the time of the festival God’s oracle reminds us that we are to obey. As with ancient Israel, so today many professing believers choose to ignore God’s claims on their lives and live their own lives as they please. When they do that, they live without God’s protection and provision—they often find themselves in various troubles. It does not have to be that way. (Ross, Psalms, vol. 2, 713)

No Christian has ever experienced the full benefit of complete obedience to Jesus. Most of us just use grace as an excuse and quit trying. If we ever did fully obey him, however, he would rescue us from all our troubles and grant us the total overflow of his blessings. Whenever we come to the Lord’s Table, we should resolve to make that our pursuit.

Reflect and Discuss

1. In what ways does God’s grace toward us in the past compel us to allegiance to him in the present?
2. Why is it a good thing that we are commanded to rejoice in God rather than merely suggested to do so?
3. How is it a sign of God’s graciousness to us that he commands us to regularly celebrate what he has done for us through the memorial of Communion?
4. How does regular and corporate commemoration of our redemption in Christ serve to prompt our rejoicing in God?
5. What is the connection between remembrance and rejoicing?
6. What purpose does recalling the Lord’s discipline in our life serve toward impacting our remembrance of what he has done and our rejoicing in who he is?
7. “Those who cannot remember the past are condemned to repeat it.” Is there a place for the regular remembrance of our disobedience in the past and God’s graciousness in the midst of it? If so, how does that actually lead us to worship and not to self-condemnation?
8. How does the practice of partaking of the Lord’s Supper provide an opportunity for us to judge ourselves while also keeping us from the judgment of God? See 1 Corinthians 11:27-32.
9. In what ways does regular remembrance of Israel’s past sins serve to provoke our obedience in the present?
10. Why is God so adamant on our obedience to him? Said differently, what does God desire to do for us in our obedience based on Psalm 81:14-16?