Catholic Commentary
Israel's Disobedience and Divine Abandonment
11But my people didn’t listen to my voice. Israel desired none of me.12So I let them go after the stubbornness of their hearts, that they might walk in their own counsels.
Psalms 81:11–12 depicts God's response to Israel's refusal to listen to His voice and obey the covenant. Because the people stubbornly pursued their own desires instead of heeding God, He withdrew His protective governance and allowed them to experience the natural consequences of their self-directed choices.
God's punishment is not violence but release—He steps back and lets us follow the disorder we chose, which is far worse than any thunderbolt.
The theological structure of verse 12 is one of divine permissive judgment — what the Catholic tradition calls permissio Dei. God does not compel Israel to sin; He withdraws the special governance of His providential care and allows the disorder already chosen by the will to work itself out. This is simultaneously an act of justice (respecting the creature's freedom), grief (the pathos of the divine voice is audible throughout Psalm 81), and — as the psalm's final verses suggest — a mercy not yet exhausted, since God immediately offers to restore the relationship (v. 13: "Oh, that my people would listen to me!").
Catholic tradition finds in Psalm 81:11–12 one of Scripture's most precise articulations of what the Catechism of the Catholic Church calls the "mystery of evil" as permitted — not willed — by God. CCC §311 teaches that "God is in no way, directly or indirectly, the cause of moral evil. He permits it, however, because he respects the freedom of his creatures." Verse 12's "I let them go" is the scriptural face of this permissive will.
St. Augustine, in De Civitate Dei (City of God, XIV.11), argued that the worst punishment for sin is not external chastisement but the interior disorder that sin itself produces — being handed over to one's own disordered passions. He read Psalm 81 in precisely this key: God's abandonment is the sin's own consequence made manifest. This insight was deepened by St. Thomas Aquinas in the Summa Theologiae (I-II, q. 79, a. 1), who distinguished between God as the efficient cause of all being and the creature as the deficient cause of evil: God "lets go" not by doing something, but by withdrawing a good — His active guiding grace.
St. Paul's threefold use of paredōken ("God gave them over") in Romans 1:24–28 is the New Testament's most direct echo of this verse, and the patristic tradition consistently read both texts together. Origen, in his Commentary on Romans, saw this divine "handing over" not as final condemnation but as a severe mercy — a last pedagogy designed to bring the sinner to the recognition of their need.
The Council of Trent's teaching on actual grace is also illuminated here: God's withdrawing of His grace does not destroy freedom but reveals how freedom, unaided, tends toward dissolution. This is why the Psalmist's lament is ultimately evangelical — it calls the reader to shama, to hear and obey, before the silence descends.
Contemporary Catholics live in a culture that has largely reframed divine silence as divine absence, and moral autonomy as the highest human good. Psalm 81:11–12 offers a shattering counter-word: the experience of God "letting us go" to follow our own desires is not liberation — it is the judgment hidden within the very freedom we demanded.
This passage calls the Catholic today to examine the specific ways they may have stopped listening — not dramatically apostatizing, but gradually tuning out the voice of God in the regular channels He provides: the Sunday homily received impatiently, the examination of conscience skipped, the counsel of a confessor dismissed, the encyclical or pastoral letter set aside as "not for me." The stubbornness of the heart rarely announces itself loudly. It accumulates in small silences.
Concretely, the tradition rooted in this psalm suggests a practice of deliberate listening — the ancient Lectio Divina, the slow reading of Scripture with the question "What is God saying to me, now?" — as the antidote to the hardening described in verse 11. The open mouth of verse 10 ("open your mouth and I will fill it") remains the standing invitation; verses 11–12 show what happens when we keep it closed.
Commentary
Psalms 81:11 — "But my people didn't listen to my voice."
The Hebrew verb shama (שָׁמַע), "to hear/listen," carries in the Old Testament a decisive weight that goes far beyond auditory perception. To "hear" God in the biblical idiom is to obey, to orient one's whole being toward the speaker. The Shema of Deuteronomy 6:4 — "Hear, O Israel" — is the paradigmatic command of the covenant precisely because listening is the constitutive act of the covenantal relationship. When Psalm 81:11 says Israel "didn't listen," it is not describing inattentiveness; it is describing covenant rupture at its most fundamental level.
The phrase "my people" ('ammi, עַמִּי) makes the betrayal intimate and precise. God does not say "a people" or "Israel" in the abstract — He says my people, the ones claimed through the Exodus, through Sinai, through the wilderness. The possessive intensifies the grief. This is the language of abandoned spousal covenant (cf. Hosea 2), not of a distant sovereign disappointed by subjects. The divine speaker here — identified in verse 10 as the LORD who brought Israel out of Egypt — is the one whose personal loyalty was answered with personal deafness.
The "voice" (qol, קוֹל) of God is itself a profound theological category. It is the same word used in Genesis 3:8 when Adam and Eve heard the voice of God walking in the garden — and hid. Israel's failure to listen in Psalm 81 recapitulates that primordial turning away. God speaks; the creature refuses to turn toward Him. In the context of Psalm 81, that voice has just promised lavish blessing (v. 10: "open your mouth wide and I will fill it") — making the refusal all the more inexplicable and all the more tragic.
Psalms 81:12 — "So I let them go after the stubbornness of their hearts."
The Hebrew verb shalach (שָׁלַח) — "to send, to let go, to release" — is deployed here with devastating theological irony. The same root describes God "sending" Israel out of Egypt in liberation. Now, God "sends" them in a very different direction: into the captivity of their own disordered desires. The liberator becomes, by Israel's own refusal, the one who releases them into a deeper slavery.
"Stubbornness of their hearts" (shĕrirût libbām, שְׁרִירוּת לִבָּם) is a phrase with a particular resonance in the Hebrew scriptures. It appears in Deuteronomy 29:19 and Jeremiah 7:24, always as a description of the self-willed resistance to divine covenant. The "heart" (lev) in Hebrew anthropology is the seat of the will, the intellect, and the moral center — not merely the emotions. Stubbornness of the heart is therefore not moodiness or temperament; it is a fundamental orientation of the rational will away from God and toward the self.