Exegetical and Hermeneutical Commentary of Psalms 83:1
A Song [or] Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God.
1. Keep not &c.] O God ( Elhm), keep not still, lit. let there be no rest to thee. hold not thy peace ] Or, be not silent. Cp. Psa 28:1; Psa 35:22; Psa 39:12.
be not still ] Neither take thou rest, O God ( El). For the phrases of this verse cp. Isa 62:1; Isa 62:6-7. God seems to be indifferent to the danger of His people: their enemies are mustering unrebuked: but He has only to speak the word, and their schemes will be utterly frustrated (Psa 76:6 ff.).
Fuente: The Cambridge Bible for Schools and Colleges
1 4. An urgent prayer that God will come to the rescue of His people, whom their enemies are conspiring to annihilate.
Fuente: The Cambridge Bible for Schools and Colleges
Keep not thou silence, O God – See the notes at Psa 28:1. The prayer here is that in the existing emergency God would not seem to be indifferent to the needs and dangers of his people, and to the purposes of their enemies, but that he would speak with a voice of command, and break up their designs.
Hold not thy peace – That is, Speak. Give commaud. Disperse them by thine own authority.
And be not still, O God – Awake; arouse; be not indifferent to the needs and dangers of thy people. All this is the language of petition; not of command. Its rapidity, its repetition, its tone, all denote that the danger was imminent, and that the necessity for the divine interposition was urgent.
Fuente: Albert Barnes’ Notes on the Bible
Psa 83:1-18
Keep not Thou silence, O God: hold not Thy peace, and be not still, O God.
An appeal to Heaven
I. A lamentable social scene (Psa 83:2-8). The scene is that of men in tumultuous hostility both to God and His people. They appear developing all the leading characteristics of sin.
1. Boisterous. They make a tumult. Sin is agitation. There is no serenity in it, no repose.
2. Haughty.. Have lifted up the head. They were bold, arrogant, defiant. The evil spirit is described by Milton as defying the Omnipotent to arms. Sin intoxicates the soul with vanity and daring.
3. Intriguing (Psa 83:3). Sin works insidiously, and with all the subtilty of the serpent. It is never open, frank, and straightforward; it is artful and scheming.
4. Malignant (Psa 83:4). It is always in mischief. The poison of asps, etc.
5. Antitheistic. They have consulted together, etc. It is all against God.
6. Widespread. The tabernacles of Edom, etc.
II. A reprehensible religious prayer. In this prayer there is–
1. A savage revenge (Psa 83:13), etc.
2. Pious abomination. Their destruction is here invoked, what for? In order that they may seek Thy name, O Lord. On what principle, either in ethics, or conscience, or sound philosophy, can such a prayer be justified? To me, I confess, it appears to be malice, inhumanity, and ungodliness in its worst aspect. (Homilist.)
Mental tendencies in relation to God
These words reveal two tendencies in the human mind in relation to the Creator.
I. A necessary tendency. By this, I mean, the tendency to think of our Maker as like unto ourselves. The psalmist here imagines Him to be silent and inactive, two conditions Which belong to ourselves, but which are impossible to Him. Indeed, we cannot think of God in any other way. We invest Him with our own attributes, and thus we humanify Him. Hence, how infinitely more glorious is the God which Christ adored and revealed, to the God which even the best men ever had, even the prophet and the apostles. This fact–
1. Accounts for the conflicting theologies of men.
2. Argues the necessity for following Christ. If we would reach exalted ideas of the Great Father, we must study and imitate His Blessed Son.
II. A culpable tendency. The culpable tendency indicated here is twofold.
1. A practical ignorement of Gods unremitting communications and activity. Keep not thou silence, O God. Silent! He is never silent. He speaks in all the sounds of nature, in all the events of history, in all the monitions of reason.
2. A proneness to regard Him as indifferent to us because we are in trouble. The psalmist seemed to think that because he and his countrymen were in great trial, the Almighty was silent and indifferent. How often is this the case with us all! How often we are inclined to think in affliction that our Maker has forsaken us! (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM LXXXIII
The psalmist calls upon God for immediate help against a
multitude of confederate enemies who had risen up against
Judah, 1-5.
He mentions them by name, 6-8;
shows how they were to be punished, 9-17;
and that this was to be done for the glory of God, 18.
NOTES ON PSALM LXXXIII
The title, A Song or Psalm of Asaph, contains nothing particular. Among a multitude of conjectures relative to the time and occasion of this Psalm, that which refers it to the confederacy against Jehoshaphat, king of Judah, mentioned 2Ch 20:1-30, is the most likely. The following reasons make it probable:
1. The children of Ammon, that is, the Ammonites and Moabites, were the principal movers in the war.
2. The Idumeans came to their assistance, 2Ch 20:22; with certain Ammonites or Meonians, referred to here in Ps 83:8, and in 2Ch 20:1.
3. There were also in this confederacy many strangers of Syria, and from beyond the sea, most likely the Dead Sea, which seems to indicate the Assyrians, Hagaranes, and Ishmaelites, designed expressly here, Ps 83:7-8.
4. In that transaction there was a prophet of the race of Asaph, named Jahaziel, who foretold to Jehoshaphat their total overthrow, 2Ch 20:14, &c., and probably this Jahaziel is the same with Asaph, the author of this Psalm.
In the course of the notes we shall see other circumstances relative to the war of the Moabites and Ammonites against Jehoshaphat, which illustrates several particulars in this Psalm. See Calmet.
Verse 1. Keep not thou silence] A strong appeal to God just as the confederacy was discovered. Do not be inactive, do not be neuter. Thy honour and our existence are both at stake.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Keep not thou silence; plead for us, not by words, but by thine actions.
Hold not thy peace; or, be not deaf, to our prayers, and to the blasphemies of thine and our enemies.
Be not still, i.e. unactive and unconcerned for us.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. God addressed as indifferent(compare Psa 35:22; Psa 39:12).
be not stillliterally,”not quiet,” as opposed to action.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Keep not thou silence, O God,…. Which he is thought and said to do, when he does not answer the prayers of his people, nor plead their cause, nor rebuke their enemies; when he does not speak a good word to them, or one for them, or one against those that hate and persecute them;
hold not thy peace; or “be not deaf” b to the cries and tears of his people, and to the reproaches, menaces, and blasphemies of wicked men:
and be not still, O God; or “quiet” c, at rest and ease, inactive and unconcerned, as if he cared not how things went; the reason follows.
b – “ne obsurdescas”, Vatablus; “ne surdum agas”, Junius Tremellius, Piscator “ne quasi surdus et mutus sis”, Michaelis. c “ne quiescas”, Pagninus, Montanus, Musculus, Junius Tremellius, Piscator, Gejerus “neque quietus sis”, Michaelis.
Fuente: John Gill’s Exposition of the Entire Bible
The poet prays, may God not remain an inactive looker-on in connection with the danger of destruction that threatens His people. (with which is to be supplied) is the opposite of alertness; the opposite of speaking (in connection with which it is assumed that God’s word is at the same time deed); the opposite of being agitated and activity. The energetic future jehemajun gives outward emphasis to the confirmation of the petition, and the fact that Israel’s foes are the foes of God gives inward emphasis to it. On , cf. Psa 110:7. is here a secret agreement; and , elsewhere to deal craftily, here signifies to craftily plot, devise, bring a thing about. is to be understood according to Psa 27:5; Psa 31:21. The Hithpa. alternates here with the more ancient Niph. (Psa 83:6). The design of the enemies in this instance has reference to the total extirpation of Israel, of the separatist-people who exclude themselves from the life of the world and condemn it. , from being a people = so that it may no longer be a people or nation, as in Isa 7:8; Isa 17:1; Isa 25:2; Jer 48:42. In the borrowed passage, Jer 48:2, by an interchange of a letter it is . This Asaph Psalm is to be discerned in not a few passages of the prophets; cf. Isa 62:6. with Psa 83:2, Isa 17:12 with Psa 83:3.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Complaints against Enemies. | |
A song or psalm of Asaph.
1 Keep not thou silence, O God: hold not thy peace, and be not still, O God. 2 For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. 3 They have taken crafty counsel against thy people, and consulted against thy hidden ones. 4 They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. 5 For they have consulted together with one consent: they are confederate against thee: 6 The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; 7 Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; 8 Assur also is joined with them: they have holpen the children of Lot. Selah.
The Israel of God were now in danger, and fear, and great distress, and yet their prayer is called, A song or psalm; for singing psalms is not unseasonable, no, not when the harps are hung upon the willow-trees.
I. The psalmist here begs of God to appear on the behalf of his injured threatened people (v. 1): “Keep not thou silence, O God! but give judgment for us against those that do us an apparent wrong.” Thus Jehoshaphat prayed upon occasion of that invasion (2 Chron. xx. 11), Behold, how they reward us, to come to cast us out of thy possession. Sometimes God seems to connive at the unjust treatment which is given to his people; he keeps silence, as one that either did not observe it or did not concern himself in it; he holds his peace, as if he would observe an exact neutrality, and let them fight it out; he is still, and gives not the enemies of his people any disturbance or opposition, but seems to sit by as a man astonished, or as a mighty man that cannot save. Then he gives us leave to call upon him, as here, “Keep not thou silence, O God! Lord, speak to us by the prophets for our encouragement against our fears” (as he did in reference to that invasion, 2 Chron. xx. 14, c.) “Lord, speak for us by the providence and speak against our enemies; speak deliverance to us and disappointment to them.” God’s speaking is his acting; for with him saying and doing are the same thing.
II. He here gives an account of the grand alliance of the neighbouring nations against Israel, which he begs of God to break, and blast the projects of. Now observe here,
1. Against whom this confederacy is formed; it is against the Israel of God, and so, in effect, against the God of Israel. Thus the psalmist takes care to interest God in their cause, not doubting but that, if it appeared that they were for God, God would make it to appear that he was for them, and then they might set all their enemies at defiance; for whom then could be against them? “Lord,” says he, “they are thy enemies, and they hate thee.” All wicked people are God’s enemies (the carnal mind is enmity against God), but especially wicked persecutors; they hated the religious worshippers of God, because they hated God’s holy religion and the worship of him. This was that which made God’s people so zealous against them–that they fought against God: They are confederate against thee, v. 5. Were our interest only concerned, we could the better bear it; but, when God himself is struck at, it is time to cry, Help, Lord. Keep not thou silence, O God! He proves that they are confederate against God, for they are so against the people of God, who are near and dear to him, his son, his first-born, his portion, and the lot of his inheritance; he may truly be said to fight against me that endeavours to destroy my children, to root out my family, and to ruin my estate. “Lord,” says the psalmist, “they are thy enemies, for they consult against thy hidden ones.” Note, God’s people are his hidden ones, hidden, (1.) In respect of secresy. Their life is hid with Christ in God; the world knows them not; if they knew them, they would not hate them as they do. (2.) In respect of safety. God takes them under his special protection, hides them in the hollow of his hand; and yet, in defiance of God and his power and promise to secure his people, they will consult to ruin them and cast them down from their excellency (Ps. lxii. 4), and to make a prey of those whom the Lord has set apart for himself, Ps. iv. 3. They resolve to destroy those whom God resolves to preserve.
2. How this confederacy is managed. The devil is at the bottom of it, and therefore it is carried on, (1.) With a great deal of heat and violence: Thy enemies make a tumult, v. 2. The heathen rage, Ps. ii. 1. The nations are angry, Rev. xi. 18. They are noisy in their clamours against the people whom they hope to run down with their loud calumnies. This comes in as a reason why God should not keep silence: “The enemies talk big and talk much; Lord, let them not talk all, but do thou speak to them in thy wrath,” Ps. ii. 5. (2.) With a great deal of pride and insolence: They have lifted up the head. In confidence of their success, they are so elevated as if they could over-top the Most High and overpower the Almighty. (3.) With a great deal of art and policy: They have taken crafty counsel, v. 3. The subtlety of the old serpent appears in their management, and they contrive by all possible means, though ever so base, ever so bad, to gain their point. They are profound to make slaughter (Hos. v. 2), as if they could outwit Infinite Wisdom. (4.) With a great deal of unanimity. Whatever separate clashing interest they have among themselves, against the people of God they consult with one consent (v. 5), nor is Satan’s kingdom divided against itself. To push on this unholy war, they lay their heads together, and their horns, and their hearts too. Fas est et ab hoste doceri–Even an enemy may instruct. Do the enemies of the church act with one consent to destroy it? Are the kings of the earth of one mind to give their power and honour to the beast? And shall not the church’s friends be unanimous in serving her interests? If Herod and Pilate are made friends, that they may join in crucifying Christ, surely Paul and Barnabas, Paul and Peter, will soon be made friends, that they may join in preaching Christ.
3. What it is that is aimed at in this confederacy. They consult not like the Gibeonites to make a league with Israel, that they might strengthen themselves by such a desirable alliance, which would have been their wisdom. They consult, not only to clip the wings of Israel, to recover their new conquests, and check the progress of their victorious arms, not only to keep the balance even between them and Israel, and to prevent their power from growing exorbitant; this will not serve. It is no less than the utter ruin and extirpation of Israel that they design (v. 4): “Come, let us cut them off from being a nation, as they cut off the seven nations of Canaan; let us leave them neither root nor branch, but lay their country so perfectly waste that the name of Israel may be no more in remembrance, no, not in history;” for with them they would destroy their Bibles and burn all their records. Such is the enmity of the serpent’s seed against the seed of the woman. It is the secret wish of many wicked men that the church of God might not have a being in the world, that there might be no such thing as religion among mankind. Having banished the sense of it out of their own hearts, they would gladly see the whole earth as well rid of it, all its laws and ordinances abolished, all its restraints and obligations shaken off, and all that preach, profess, or practise it cut off. This they would bring it to if it were in their power; but he that sits in heaven shall laugh at them.
4. Who they are that are drawn into this confederacy. The nations that entered into this alliance are here mentioned (v. 6-8); the Edomites and Ishmaelites, both descendants from Abraham, lead the van; for apostates from the church have been its most bitter and spiteful enemies, witness Julian. These were allied to Israel in blood and yet in alliance against Israel. There are no bonds of nature so strong but the spirit of persecution has broken through them. The brother shall betray the brother to death. Moab and Ammon were the children of righteous Lot; but, as an incestuous, so a degenerate race. The Philistines were long a thorn in Israel’s side, and very vexatious. How the inhabitants of Tyre, who in David’s time were Israel’s firm allies, come in among their enemies, I know not; but that Assur (that is, the Assyrian) also is joined with them is not strange, or that (as the word is) they were an arm to the children of Lot. See how numerous the enemies of God’s church have always been. Lord, how are those increased that trouble it! God’s heritage was as a speckled bird; all the birds round about were against her (Jer. xii. 9), which highly magnifies the power of God in preserving to himself a church in the world, in spite of the combined force of earth and hell.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 83
A Confederate of Foes Scripture v. 1-18:
Verse 1 Is an Asaph appeal for the Lord to “keep not silence, still, or hold his peace,” from the words of this prayer-psalm, Psa 62:6-7; Psa 28:1. For their case in Israel would be desperate, should God be silent, when His enemies made a “tumult.”
Verse 2, 3 relate “for, lo, (observe) thine enemies make a tumult, and they that hate thee (take thee flippantly) have lifted up the head,” with haughty pride, as illustrated Jdg 8:28; Psa 2:1; Psa 81:15; Mat 27:24; Act 4:25. It is added that God’s enemies had taken crafty counsel, and collusion for violence against God’s hidden ones, Israel’s remnant treasure in times of trouble, Mal 3:17; Psa 27:5; Psa 31:20; Col 3:3.
Verse 4, 5 add that they (the enemies) had said, “come, let us cut them off from being a nation; That the name of Israel may be no more in remembrance,” 2Sa 10:5; 2Ch 20:1.
Verse 5 adds “they have consulted together, with one consent (with the heart unanimously), they are confederate against thee,” Psa 64:5-6.
Verses 6-8 indicts those who helped the children of Lot against Israel, as the Edomites, Ishmaelites, Moabites, Hagarenes, Gebal, Ammon, Amalek, the Philistines, inhabitants of Tyre, and Assur, ten heathen nations. They were descendants of Lot, akin to the Arabs, as descendants of Abraham, Gen 25:3; Gen 25:18. These latter were the prime instigators of conspiracy against Israel.
Verse 9, 10 call on God to judge these 10 nations, op. cit., much like He had the Midianites,as related, Num 31:7; Jdg 7:22; And as He did Sisera, as to Jabin at En-dor, becoming as dung for the earth,” Jos 17:11; Jdg 5:19.
Verse 11, 12 petition the Lord to make the nobles and princes of these 10 nations that oppressed Israel to be brought low like Oreb, Zeeb, Zebah, and Zalmunna, a quartet who had said, “let us take to ourselves (usurp) the houses of God in possession,” as related Jdg 7:25; Jdg 8:5; Jdg 8:10; Jdg 8:12; Jdg 8:21; 2Ch 20:11.
Verse 13, 14 relate Asaph’s cry to god to make Israel’s enemies like a wheel; as stubble before the wind,” make them unstable as a whirlwind, Psa 77:18; Isa 17:13. He too asked the Lord to make them like a flame of fire that burns wood and sets the mountains on fire, to be burned as stubble before a wind-swept fire, Job 21:18; Psa 35:5; Psa 68:1; Isa 40:24; Isa 41:2; Mat 3:12.
Verses 15, 16 add “so persecute them with thy tempest and make them afraid with thy storm,” of judgment indignation. He continued, “fill their faces with shame … that they may seek thy name, O Lord,” Psa 59:13.
Verses 17, 18 plead further for the Lord to cause the ten enemy gentile nations aligned against Israel to be confounded, troubled, put to shame, and perish in consternation; In order that men might know or recognize that the living, covenant, most High over all the earth, whose name was Jehovah, was the true God, who judged sin and rewarded righteousness, Isa 41:21; Isa 41:14; Isa 41:16; See also Isa 37:16; Isa 37:20; 1Sa 17:46.
Fuente: Garner-Howes Baptist Commentary
1 O God! hold not thy peace. It is very generally agreed among commentators, that this psalm was composed during the reign of king Jehoshaphat; and in this opinion I readily concur. That godly king, as is well known, had to engage in dreadful wars against multiplied hosts of enemies. Although the Ammonites and Moabites were the originators of the principal war in which he was engaged, yet they mustered forces not only from Syria, but also from distant countries, and the troops thus brought together well nigh overwhelmed Judea with their multitude. It would then appear, from the long list of enemies, here enumerated, who had conspired together to destroy the people of God, that the conjecture is well-founded which refers the composition of this psalm to that occasion; (430) and sacred history informs us, that one of the Levites, under the influence of the Spirit of prophecy, gave the king assurance of victory, (431) and that the Levites sang before the Lord. In the midst of so great dangers, the whole nation, as well as the holy king, must have been involved in the deepest distress; and, accordingly, we have here a prayer full of earnestness and solicitude. These feelings prompted the repetition of the words which occur in the very opening of the psalm, Hold not thy peace, Keep not silence, be not still By this, the faithful would intimate, that if God intended to succor them, it behoved him to make haste, else the opportunity for doing so would be lost. It is unquestionably our duty to wait patiently when God at any time delays his help; but, in condescension to our infirmity, he permits us to supplicate him to make haste. What I have rendered, keep not silence with thyself, is literally keep not silence to thyself, which some translate by the paraphrase, Hold not thy peace in thy own cause, — an exposition which is too refined to be more particularly noticed. This form of expression is equivalent to saying, Hold not thyself in. Perhaps the particle is here superfluous, as it is in many other places.
(430) Compare the 6, 7, and 8 verses of the psalm with 2Ch 20:1; and the 12th verse of the psalm with 2Ch 11:0 verse of that chapter.
(431) The name of this Levite was Jahaziel, and he is expressly said to be a prophet of the race of Asaph, 2Ch 20:14. It is not unlikely that he is the same with Asaph, the author of this psalm.
Fuente: Calvin’s Complete Commentary
INTRODUCTION
This is the last of the Psalms of Asaph. If the Psalm refers to the times of Jehoshaphat, the author was probably Jahaziel, a Levite of the sons of Asaph, upon whom came the Spirit of the Lord in the midst of the congregation (2Ch. 20:14). In the 19th verse we read that The Levites stood up to praise the Lord God of Israel with a loud voice on high. Probably this was the Psalm which they sung.
Occasion.Hengstenberg says, There is no room for doubt as to the historical occasion of the Psalm. It refers to the war of Jehoshaphat against the allied Edomites, Moabites, Ammonites, and other nations, and forms the earliest as to subject of a series of cognate Psalms. While it makes mention of the help of God in the midst of danger, the 47th Psalm was sung, after the discomfiture of the enemy, on the field of battle, and the 48th, at the thanksgiving service in the temple. This view has been taken by all commentators, except those who have been prevented from arriving at the truth by some prejudice, such as that all the Psalms of Asaph were composed in Davids time, or that the narrative at 2 Chronicles 20 is not historically correct. Alexander, Perowne, and Spurgeon held the above view.
THE PERIL AND PRAYER OF THE CHURCH
Amyraldus writes,The Psalm may be applied now to the enemies of the Christian Church, of which Israel was the type. The most important and formidable of these are assuredly sin and Satan, from whom we most especially long to be delivered. Regarding the Psalm thus, in the peril of Israel we have an illustration of the peril of the Church of Christ, and in the prayer of Israel an illustration (in some respects) of the prayer of the Church of Christ.
I. The peril of the Church. The peril of Israel at this time arose from her enemies, who had banded themselves together to make war against her and destroy her power. Several things in the disposition and conduct of the confederate forces are here mentioned which would make their hostility formidable.
1. Their hostility was violent. For, Io, Thine enemies make a tumult. They were loud and clamorous in their opposition to Israel, and were rushing on tumultuously to accomplish the destruction of the people of God. There have been times in the history of the Church of Christ when violent opposition has been directed against her. In the apostolic age how tumultuous were her foes! And how they raged in the time of the Roman emperors! Such enemies as Voltaire and Tom Paine have been loud in their opposition to Christianity.
2. Their hostility was confident. They that hate Thee have lifted up the head. In dismay or penitence the head is bowed down; in courage and confidence it is lifted up. The enemies of Israel proudly lifted up their heads, feeling assured of success. Their vast numbers, and compact unity, and great power, seemed to them to place their triumph far beyond question. And so men have felt confident that they could destroy the Church of Christ, and have published abroad their intention and power to do so, and to do so speedilywith what results the existence, position, and power of the Church to-day declare.
3. Their hostility was crafty. They have taken crafty counsel against Thy people, and consulted against Thy hidden ones. They were not only strong in power, but subtle in strategy also. Their plans were matured with much care and cunning. And Satan and his emissaries, in seeking to destroy the Church of our Lord, put forth all their skill in the formation of their schemes of operation. The Church has to contend against Satanic cunning as well as against Satanic power. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. That old serpent, called the devil, and Satan, which deceiveth the whole world. Satan himself is transformed into an angel of light.
4. Their hostility aimed at the utter ruin of Israel. They said, Come, and let us cut them off from being a nation, that the name of Israel may be no more in remembrance. They did not merely aim at arresting the progress or crippling the power of Israel. Nothing would satisfy them but the utter destruction of the chosen people. They seek to cut off both root and branch from the face of the earth, leaving of them not even a memorial. Such is the aim of Satan and his allies against the Christian Church. They would banish all true religion from the world. Every Christian temple they would pervert into a synagogue of Satan; every godly man they would cut off; all religious literature they would destroy. This has been attempted by means of persecution. But persecution purified and strengthened the Church. The foes of the Church are now seeking her overthrow by corruption and error working within. Ritualism and Rationalism are doing their part towards the destruction of the Church. The rash and hasty conclusions of scientists, and the conceited dogmatism of the professors of the higher criticism, are arrayed against the Book. But the Book and the Church are unconquerable, indestructible. The gates of hell shall not prevail against the Church of Christ.
5. Their hostility was united. They have consulted together with one consent; they are confederate against Thee. There was unanimity in their counsels. Their mutual hostilities they laid in abeyance, that they might unite in one irresistible and all-conquering army. They solemnly covenanted together to seek the destruction of the Hebrews. And there is unity amongst the enemies of the Church in the matter of opposing her and seeking her overthrow. The Jews and Romans, hostile in other respects, united against Christ. The Sanhedrim, Pilate, Herod, and the people all united in opposition to Him. Of a truth against Thy holy child Jesus, whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together. This is an illustration of the opposition of the world and the devil to the Church in our own day. Opposed in other things, the unchristian world is united in this.
6. Their hostility was powerful. No less than ten nations were joined in this confederacy against Israel. Edom, the Ishmaelites, Moab, the Hagarenes, Gebal, Amon, Amalek, the Philistines with the inhabitants of Tyre, Assur also. All the nations bordering on Palestine had joined the confederacy, so that the chosen people were quite surrounded by enemies. And some of these enemies were very powerful, so that they felt confident of complete triumph. And Israel turned to God in prayer for help as to their only resource. The enemies of the Christian Church are many and mighty. Satan is strong, subtle, and numerously supported. Sin is strong. Many forms of evil are united against the Church. The lusts of the flesh, drunkenness, gluttony, uncleanness, the greed of gold, the ruinous absorption of mind and heart in temporal and material things, the frivolities of fashionable life, the vices of fast life, the assaults of dishonest scepticism, the miserable negations of atheism, and the corruptions within the Church itself, all tend to its overthrow. Yet the Church, loyally trusting in God, is stronger than all her foes. They may assault her, but their assaults will be like those of the tumultuous waves which furiously dash against a rock-bound coast to be hurled back as if in calm contempt.
It is noteworthy that in this statement of their trouble and danger the poet represents the enemies of Israel as the enemies of God, the confederacy against Israel as a confederacy against God, and the people of Israel as the people of God. Thus they identify their cause and interest with Gods. Their foes hated the laws and religion of God; and in striking at His people, they were striking at His kingdom in this world. The strength of the Church is in her oneness with God. When she is loyal to Him, He saith to her persecutors, Why persecutest thou Me? No weapon that is formed against her shall prosper.
II. The prayer of the Church. Keep not Thou silence, O God: hold not Thy peace, and be not still, O God. Do unto them as unto the Midianites; as to Sisera, as to Jabin, &c.
The people here pray
1. For the interposition of God. Keep not Thou silence, O God: hold not Thy peace, and be not still, O God. There are times when God seems as though He did not observe the circumstances and needs of His people, or as though He were not concerned for their prosperity or safety. He stands as it were aside, taking no part in their affairs. His people here pray that He would not thus treat them on this occasion, but that He would speak in mighty deeds, and arouse Himself for their help and defence. The prayer of this verse is clearly an urgent one. The brevity and rapidity and repetition of the request, all indicate the imminence of the need and the earnestness of the desire. It is well when the Church in her dangers betakes herself to the throne of grace to implore the help of God. Not in the wealth of her material resources, not in the wisdom and eloquence of her leaders, not in the patronage of parliaments and princes, but in the presence and power of God in her midst, is the Churchs true and sure defence against her foes.
2. For the utter destruction of their foes. Do unto them as unto the Midianites, as to Sisera, as to Jabin, &c. (Psa. 83:9-15). These petitions are evidently for their utter destruction. The confederate foes of Israel had agreed to seek her utter ruin, and now in her turn Israel pleads with God that He would terrify, trouble, and completely destroy them. (On the imprecations (Psa. 83:9-17) see our remarks on Psa. 69:22-28; and the quotation from Perowne on pp. 163, 164.) The Church of Christ should both pray and work for the destruction of her enemies. We would destroy the wicked by destroying their wickedness. We would that all sinners were exterminated by their being regenerated into saints. We would that all the enemies of the Lord were destroyed by becoming loyal to Him.
3. For the confusion of their foes. It seems strange to pray for the confusion of their foes after having prayed for their complete destruction. Yet this is done in the Psalm. Fill their faces with shame: let them be confounded and troubled for ever. The prayer is that the schemes of the enemies may be thwarted, their purposes defeated, their designs baffled, their plans all overturned; and that with shame and trouble their confederacy may be broken up for ever. This is a very fitting prayer for the Christian Church. It is both wise and right, our duty and interest, to pray that the counsels of the wicked may be frustrated, the designs of hell baffled, and all the politics of the enemies of the Church confounded.
4. For the submission of their foes to God. That they may seek Thy name, O Lord. The context will not allow us to interpret this as a seeking of the friendship and favour of God. It means simply, that they may seek Thee in forced submission, being able to hold out no longer. But we who have learned of Christ may urge this petition with a much higher and diviner meaning. It is ours to pray that the plans of the enemies of God and of His Church may be baffled, that so they might be led to know and trust Him. May their wicked plans be brought to confusion that they might be brought to conversion.
5. For the glory of the Divine name. That men may know that Thou, whose name alone is JEHOVAH, art the Most High over all the earth. The context compels us to regard the knowledge and acknowledgment as not voluntary, but forced. The prayer is that God would so display His power against the foes of Israel that men would be compelled to acknowledge His supremacy in the earth. So, but with a fuller and higher meaning, let the Christian Church pray for the universal diffusion of the knowledge of the glory of God.
The subject preaches its own conclusion. We are surrounded by a host of foes; we have no might against the great company that cometh against us. But the Lord of Hosts is with us. Through Him we shall do valiantly. Onward, Christian soldiers, in Gods name; and ye shall be more than conquerors through Him.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 83
DESCRIPTIVE TITLE
An Appeal to God for Deliverance from an Impending Invasion.
ANALYSIS
Stanza I., Psa. 83:1-4, Israels Enemies described as the Enemies of Godtheir Destructive Designs. Stanza II., Psa. 83:5-8, The Parties to the Conspiracy Enumerated. Stanza III., Psa. 83:9-12, Examples of the Overthrow desired, taken from the Book of Judges. Stanza IV., Psa. 83:13-16, Petitions urged for a Complete Overthrow, for High Religious Ends. Stanza V., Psa. 83:17-18, Re-urged for the Sake of Revealing the Supremacy of Jehovah over all the Earth.
(Lm.) SongPsalmBy Asaph.
1
Oh God! let there be no quiet to thee,
do not be silent neither be still O GOD!
2
For lo! thy foes are tumultuous,
and they who hate thee have lifted up the head.
3
Against thy people make they crafty their counsel,
and conspire together against thy treasured ones.
4
They have saidCome! and let us wipe them out from being a nation,
and let not the name of Israel be remembered any more.
5
They have taken counsel with one heart,
Against thee a covenant would they solemnise;
6
the tents of Edom and the Ishmaelites[166]
[166] Gen. 25:12-16.
[the land] of Moab and the Hagrites,[167]
[167] 1Ch. 5:10.
7
[the lords] of Ammon and Amalek,
the Philistines with the dwellers in Tyre:
8
even Assyria hath joined herself with them,
they have become an arm to the sons of Lot.[168]
[168] The Moabites and Ammonites, who seem to be singled out as the leaders of the confederacy. Cp. 2Ch. 20:1.Kp.
9
Do to them as to Sisera,[169]
[169] Jdg. 4:22-23.
as to Jabin[169] at the brook Kishon:
10
Let them be destroyed as Midian at En (Harod),[170]
[170] Thus the text shd. be re-constructed in accordance w. Judges 7. M.T.: En-dorJos. 17:11.
let them become as manure for the soil:
11
Make them [even] their nobles as Oreb and as Zeeb,[171]
[171] Jdg. 7:25.
and as Zebah and Zalmunna[172] all their princes:
[172] Jdg. 8:21.
12
Who saidLet us take it to ourselves for a possession,
let us enjoy the pastures of God!
13
O my God! make them as whirling dust,
as chaff before the wind;
14
As fire that burneth up a forest,
and as a flame that setteth ablaze mountains:
15
So mayest thou pursue them with thy tempest,
and with thy storm-wind[173] dismay them:
[173] Amo. 1:14.
16
Fill thou their faces with dishonour
that men may seek thy name O Jehovah.
17
Let them be put to shame and dismayed unto futurity,
and let them be abashed and perish:
18
That men may know that thou whose name is Jehovahthoualone,
art Most High[174] over all the earth.
[174] So, in effect: R.V. (text), Kp., Dr., Carter, Leeser.
(Lm.) To the Chief Musician.
(CMm.) For the Wine-presses=The Feast of Tabernacles.
For the sons of korah.
PARAPHRASE
Psalms 83
O God, dont sit idly by, silent and inactive when we pray, Answer us! Deliver us!
2 Dont You hear the tumult and commotion of Your enemies? Dont You see what they are doing, these proud men who hate the Lord?
3 They are full of craftiness and plot against Your people, laying plans to slay Your precious ones.
4 Come, they say, and let us wipe out Israel as a nationWe will destroy the very memory of her existence.
5 This was their unanimous decision at their summit; conferencethey signed a treaty to ally themselves against Almighty God
6 These Ishmaelites and Edomites and Moabites and Hagrites;
7 People from the lands of Gebal, Ammon, Amalek, Philistia and Tyre;
8 Assyria has joined them too, and is allied with the descendants of Lot.[175]
[175] The Moabites and Ammonites were among Lots descendants.
9 Do to them as once You did to Midian, or as You did to Sisera and Jabin at the river Kishon.
10 And as You did to Your enemies at Endor, whose decaying corpses fertilized the soil.
11 Make their mighty nobles die as Oreb did,[176] and Zeeb;[176] let all their princes die like Zebah[177] and Zalmunna, [177]
[176] Jdg. 7:25.
[177] Jdg. 8:21.
12 Who said, Let us seize for our own use these pasturelands of God!
13 O my God, blow them away like dust; like chaff before the wind
14 As a forest fire that roars across a mountain.
15 Chase them with Your fiery storms, tempests and tornados.
16 Utterly disgrace them until they recognize Your power and name, O Lord.
17 Make them failures in everything they do; let them be ashamed and terrified
18 Until they learn that You alone, Jehovah, are the God above all gods in supreme charge of all the earth.
EXPOSITION
Of the various dates proposed as suiting the origin of this psalm, the two more probable are the time of Jehoshaphat, and that of Jeroboam II.: the former as represented by the narrative in 2 Chronicles 20, the latter not being formally recorded at all, but probably conjectured from various data when brought into historical combination. Delitzsch inclines to the days of Jehoshaphat, in preference to those of the Maccabees. But Thrupp, with considerable plausibility, suggests rather the time of Jeroboam II.: arguing that the Assyrians could not yet have reached the zenith of their power under Pul and Tiglathpileser; that Amalek could not yet have been destroyed by the Simeonites in the days of Hezekiah (1Ch. 4:39-43); and that only at this one period have we any indication of the Phoenicians of Tyre being in league with the eastern enemies of the Israelites. He further thinks that it was probably the contemporaneous victories of Uzziah and Jeroboam that the confederacy against which the psalmist prayed was finally broken up. The especial feature in Thrupps view which interests us is his conclusion that the psalm was composed in reference to a danger which especially threatened the kingdom of the ten tribes, and which he bases on the appeal in prayer being made to events in which the northern tribes were specially interested, coupled with the absence of any allusion to the successes of David. It is true, of course, that Jehoshaphats prophetic helper was one of the sons of Asaph (2Ch. 20:14), and he may have been the author of this psalm; but, at all events, the more interested in the Northern Tribes the composer of this psalm was, the more this song is thrown into line with several which have preceded it, particularly the 78th and 81st.
There is little that needs to be said with reference to the general course and spirit of this psalm. It is obviously the barest justice to those who thus prayed for the destruction of their enemies to remember: That they were a miraculously redeemed and constituted nation; that they were the people of Jehovah, the appointed witnesses of his holiness, power and grace; that his honour was bound up with his peoples preservation and well-being; that the haters of Israel were the haters of Jehovah; and that the effacement of this nation meant the silencing of the only national testimony to Monotheism, and the extinction of the race through whom the Worlds Redeemer was to come. More than this, the psalm contemplates the seeking of Jehovahs face on the part of other nations, as a chief result of the overthrow of those now in conspiracy. Besides all which, there is the ever-present possibility,mostly unspoken, but always involved in Jehovahs readiness to shew mercy to the penitent,that even these rebels on whom vengeance is invoked may by prompt repentance turn away Jehovahs wrath.
It may be added, as a matter of translating interest, that the close of this psalm is one of the few instanced in which both A.V. and R.V. have felt constrained to unveil for the English reader the occurrence in the original of the oft recurring but mostly suppressed sacred name JEHOVAH.
QUESTIONS FOR DISCUSSION
1.
Of the various dates proposed as suiting the origin of this psalm which two are the more probable?
2.
Read 2Ch. 20:1-14 and find possible connections to this psalm.
3.
Was there any good reason or reasons for God to answer the prayers of this psalm? If so discuss.
4.
Someone suggested the thought of the defense of honor is different than the seeking of vengeance. Which is it here? Discuss.
Fuente: College Press Bible Study Textbook Series
(1) Keep not thou silence, O God.Literally, God, not silence to thee. (Comp. Isa. 62:7; and see Note, Psa. 28:1.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. Keep not silence Hebrew, Not silence to thee. The word here stands opposed to speaking, as one in deep thought, or indecision, as Isa 62:6-7, where the word rest, in Psa 83:7, is the same as silence in Psa 83:6, and in this place.
Hold not thy peace As one that is deaf and cannot hear.
Be not still At rest, inactive. The two former words call upon God to speak, to cause his voice to be heard, while his enemies and Israel’s were “making a tumult;” the latter word calls for action. God hears and then acts. “If we know that he hear us, we know that we have the petitions that we desired of him.” 1Jn 5:15
Fuente: Whedon’s Commentary on the Old and New Testaments
Psalms 83
Psa 83:1-8 A Cry for Help from God In Psa 83:1-8 the psalmist cries out to God for help (83:1) because Israel’s enemies have gathered against this nation (83:2-5). He then lists the people who have taken counsel and made a confederate against them (83:6-8).
Grant Jeffrey interprets Psalms 83 to refer prophetically to the same event that will take place in Ezekiel 38, in which the prophet Ezekiel includes ancient Persia (Iran), the Islamic states of North Africa and Russia. [88]
[88] Grant R. Jeffrey, The Next World War (Colorado Springs, Colorado: WaterBrook Press, 2006), 12-13.
Psa 83:3 They have taken crafty counsel against thy people, and consulted against thy hidden ones.
83:3
Psa 83:4 They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.
Psa 83:5 Psa 83:5
Psa 83:6 The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;
Psa 83:7 Psa 83:8 Psa 83:6-8
[89] Grant R. Jeffrey, The Next World War (Colorado Springs, Colorado: WaterBrook Press, 2006), 12-13.
Edom descendents of Esau, Jacob’s brother Jordan Ishmaelites descendents of Ishmael, Isaac’s half brother the Arabs Moab descendents of Moab, Lot’s son Jordan east of Dead Sea Hagarenes descendents of one of Hagar’s 12 sons Gebal ancient Byblus north of Beirut Ammon descendents of Ammon, Lot’s son capital of Jordan Amalek descendents from Esau southern Jordan Philistines descendents from Ham in Palestine, Syria Tyre a Phoenician city Lebanon Assur founded Assyria Iraq and Iran Children of Lot Moab and Ammon Jordan Psa 83:9-12 A Reminder of God’s Past Deliverance of Israel – In Psa 83:9-12 the psalmist refers to the ancient victories that are recorded in Judges 4 thru 7, when God miraculously delivered Israel from overwhelming odds created by a similar loose knit confederacy of Canaanite city-states and their kings. In other words, the psalmist is inspired by the Holy Spirit and reminded of a time when Israel stood in this exact same position, surrounded by her immediate neighbours who had taken counsel together and formed a similar confederacy.
Fuente: Everett’s Study Notes on the Holy Scriptures
A Prayer for Help against the Enemies of the Church.
v. 1. Keep not Thou silence, v. 2. For, lo, Thine enemies v. 3. They have taken crafty counsel, v. 4. They have said, Come and let us cut them off from being a nation v. 5. For they have consulted together with one consent, v. 6. the tabernacles of Edom, v. 7. Gebal, v. 8. Assur also is joined with them, v. 9. Do unto them as unto the Midianites, v. 10. which perished at Endor, v. 11. Make their nobles like Oreb and like Zeeb, v. 12. who said, Let us take to ourselves the houses of God in possession, v. 13. O my God, make them like a wheel, v. 14. As the fire burneth a wood, v. 15. So persecute them with Thy tempest and make them afraid, v. 16. Fill their faces with shame, v. 17. Let them be confounded, v. 18. that men may know that Thou, whose name alone is JEHOVAH,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE psalmist makes a passionate appeal to God on behalf of Israel at a time of great danger. A confederacy has been formed among the surrounding nations, having for its object the destruction of Israel’s nationality (Psa 83:4). The confederacy includes Edom, the Ishmaelites, Moab, the Hagarenes, Gebal, Ammon, Amalek, Philistia, and Tyre (Psa 83:6, Psa 83:7); and it has the support of Assyria (Psa 83:8). Much doubt exists as to the period of Israelite history whereto the psalm and the events it commemorates belong. The prevalent opinion identifies the movement with that made by Moab, Ammon, and Edom, in the reign of Jehoshaphat, whereof an account is given in 2Ch 20:1-37. (So Tholuck, De Wette, Hengstenberg, Delitzsch, Kay, Canon Cook, and Professor Alexander.) Another view held is that the psalm belongs to the time of Nehemiah, and to the attempt then made to crash Israel by Sanballat, Geshem, and Tobiah. More recently, Professor Cheyne has argued strongly in favour of a Maccabean date, and endeavoured to identify the confederacy with that described in 1 Macc. 5; which was put down by Judas Maccabaeus. A post-Captivity date is, however, rendered impossible by the mention, among the confederates, of Amalek and Assyria, which had both ceased to exist before the time of Nebuchadnezzar. We are thus thrown back upon the first hypothesis, unless, indeed, a suggestion may be made that the time of David is possible, and that the occasion may be that described in 2Sa 10:1-19.; 1Ch 19:1-19. Then only have we a record of Asshur helping the children of Lot (2Sa 10:16; 1Ch 19:6, 1Ch 19:16).
Metrically, the psalm divides into four strophes, three of four verses each, and one (the last) of six.
Psa 83:1
Keep not thou silence, O God: hold not thy peace, and be not still, O God. A crisis has come which calls for the Divine interference. If his people are to be saved, God must no longer sit still. Compare the frequent calls on God to “arise” (Psa 3:7; Psa 7:6; Psa 44:26; Psa 68:1, etc.).
Psa 83:2
For, lo, thine enemies; i.e. Israel’s enemies, who are also “thine enemies” (see the comment on Psa 81:15). make a tumult; literally, make a roaring, like the roaring of the sea (comp. Psa 46:3; Isa 17:12). And they that hate thee (compare “the haters of the Lord,” in Psa 81:15). Have lifted up the head; i.e. raised themselves up against theetaken a menacing attitude (comp. Jdg 8:28).
Psa 83:3
They have taken crafty counsel against thy people. Such a widespread confederacy as that described below (Psa 83:6-8) cannot have been formed without much secret consultation and plotting. And consulted against thy hidden ones; i.e. “those whom thou hidest in the covert of thy presence from the plottings of man” (Psa 31:20, Revised Version: comp. Psa 27:5).
Psa 83:4
They have said, Come, and let us cut them off from being a nation. This was the general object of Israel’s enemies at all times (2Ki 24:2; 2Ch 20:11; Psa 138:7; 1 Macc. 3:35; 5:2), and thus does not help much towards determining the date of the occasion here spoken of. That the name of Israel may be no more in remembrance (comp. Exo 17:14; Deu 32:26; Psa 34:16; Psa 109:13).
Psa 83:5
For they have consulted together with one consent (comp. Psa 83:3). They are confederate against thee; literally, have entered into a covenant against thee. A formal treaty seems to be intended.
Psa 83:6
The tabernacles of Edom. Edom was always among the bitterest of Israel’s enemies, and naturally took a part in almost every combination that was made against them. Though sometimes subjugated (2Sa 8:14; 1Ki 11:15, 1Ki 11:16), it continued hostile during the whole period of Israelite and Jewish history. Hence the constant denunciations of the prophets (Isa 11:14; Jer 27:3; Jer 49:7-22; Eze 25:12-14; Joe 3:19; Amo 9:12; Oba 1:6-18; Mal 1:4). And the Ishmaelites. The Ishmaelites were the chief inhabitants of Northern Arabia (Gen 25:13-18). They do not often appear among Israel’s enemies. Of Moab. Moab, on the contrary, is a persistent adversary (see Num 22:6; Jdg 3:12-30; 1Sa 14:47; 2Sa 8:2; 2Ki 1:1; 2Ki 3:4-27; 26:2; 2Ch 20:1-10). And the Hagarenes. The “Hagarenes,” or “Hagarites,” are only mentioned here and in 1Ch 5:10, 1Ch 5:19-22. They were probably a branch of the Ishmaelites, named after Hagar, Ishmael’s mother (Gen 25:12). Their name occurs among those of Aramman tribes in the Assyrian inscriptions.
Psa 83:7
Gebal. There is no reason to doubt that the Phoenician town of the name, mentioned in Eze 27:9, and alluded to in Jos 13:5 and 1Ki 5:18, is meant. A southern Gebal, in the vicinity of Edom, is a fiction. Gebal was one of the most important of the Phoenician cities from the time of Shalmaneser II. to that of Nebuchadnezzar; see the author’s ‘History of Phoenicia,’ p. 79. And Ammon. Ammon, like Moab, was a perpetual enemy of the Jewish people from their entrance into Palestine to the time of the Maccabees. And Amalek. The Amalekites, on the contrary, disappear from history from the time of their destruction by the Simeonites in the reign of Hezekiah (1Ch 5:1-26 :42, 43). The Philistines. Persistent enemies, like Edom, Moab, and Ammon (see I Macc. 5:66). With the inhabitants of Tyre. Tyre, in early times, was friendly to Israel (2Sa 5:11; 1Ki 5:1-18; 1Ki 9:26-28). and is not elsewhere mentioned as hostile until the reign of Uzziah (Amo 1:9). She rejoiced, however, when Jerusalem was destroyed (Eze 26:2).
Psa 83:8
Assur also is joined with them. This is the climax. Assyriathe great empirethe most important of all the kingdoms of the earthhas joined the petty nations upon Israel’s border, and holds a place in the great confederacy. From the historical books it would appear that this occurred but once, viz. in David’s great war with the Ammonites and their allies (see the Introduction). They have holpen the children of Lot; i.e. the Moabites and Ammonites (comp. Gen 19:37, Gen 19:38; Deu 2:9, Deu 2:19). Moab and Ammon would seem to have been the principal powers engaged in the confederacy. The others were their helpers.
Psa 83:9
Do unto them as unto the Midianites. The allusion is probably to the discomfiture of the Midianites by Gideon (Jdg 7:19-25; Jdg 8:1-12). As to Sisera, as to Jabin, at the brook of Kison (see Jdg 4:5).
Psa 83:10
Which perished at Endor. “Endor” is not mentioned in the narrative of Judges; but it was certainly in the neighbourhood of Taanah and Megiddo, which are mentioned (Jdg 5:19; see Jos 17:11). They became as dung for the earth; i.e. their carcases manured the soil.
Psa 83:11
Make their nobles like Oreb, and like Zeeb. “Oreb” and “Zeeb,” the leaders of the Midianitish host, were taken prisoners and slain by the Ephraimites who pursued after Midian (Jdg 7:25). Yea, all their princes as Zeba, and as Zalmunna. Zeba and Zalmunna were the kings of Midian slain by Gideon himself (Jdg 8:21).
Psa 83:12
Who said, Let us take to ourselves the houses of God in possession; rather, the homesteads of God; or “the pastures of God” (Psa 23:2), i.e. of God’s people, Israel.
Psa 83:13
O my God, make them like a wheel; rather, like whirling dustthe dust that is caught up by an eddy of wind, and twisted round and round (see Isa 17:13). As the stubble before the wind. Both the “whirling dust” and the “stubble” are images of what is lightest, most shifting, and of least account (see Job 13:25; Job 15:7; Job 21:18; Job 41:29; Isa 40:24; Isa 41:2; Jer 13:24; Mal 4:1).
Psa 83:14
As the fire burneth a wood, and as the flame setteth the mountains on fire. Cause them, i.e; to consume away and perish, as a burning forest, or as blazing brushwood on a mountainside.
Psa 83:15
So persecute them with thy tempest, and make them afraid with thy storm. There is some confusion of metaphors; but the general meaning is clear. God is called upon to execute vengeance upon Israel’s enemies by sweeping them away with the storm and tempest of his wrath (comp. Job 9:17; Isa 29:6).
Psa 83:16
Fill their faces with shame; i.e. cause their enterprise to fail, and so bring them to shame and confusion of face. That they may seek thy Name, O Lord. A merciful purpose lies behind the greater number of Divine visitations. They are intended to scourge men into submission, and cause them to turn to God. The psalmist, being in full sympathy with God, desires that his merciful intentions may have effect.
Psa 83:17
Lot them be confounded and troubled forever; yea, let them be put to shame, and perish. An expansion of the thought contained in the first clause of the preceding verse, which must not be regarded as annulling the kind wish of the second clause. Like Hezekiah (Isa 37:20), the psalmist desires nothing so much as that “all the kingdoms of the earth may know that Jehovah, and he only, is God,” and may turn to him in sincerity and truth. It is for this end that he wishes them to be brought low, even to the verge of destruction.
Psa 83:18
That men may know; rather, that they may know. There is no “men” in the original. That thou, whose name alone is Jehovah, art the Most High over all the earth (see the comment on Psa 83:16).
HOMILIES BY S. CONWAY
Psa 83:1-18
Soul spoilers.
Dismissing from our consideration the probable historical occasion of this psalm (for which see 2Ch 20:1-37.), we take it as a vivid representation of the enemies and destroyers of the soul. Now
I. THERE ARE SUCH. Whoever yet sought to live the Divine life, and to walk with God in faithful obedience, that did not speedily find out that there were enemies of his soul such as are set forth here? For see
II. THEIR CHARACTERISTICS.
1. Numerous. What a vast horde are named as Israel’s foes (Psa 83:6-8)! And is not this true of our foes? They are not single, or few, or scattered; but they seem arrayed in troops, and meet us at every turn of our lives.
2. And very strong. Read the history and see the dismay which filled the minds of the devout Jehoshaphat and his people at the awful confederacy which had come against them. And the half-despairing soul, often and often, is tempted to throw down his weapons and to abandon a war in which he seems to have no possible hope of victory. The world, the flesh, the devil are, any one of them, too strong for him; how much more when confederate together, as they often are!
3. United. (Psa 83:5.) Everything at times seems to be in league against the soul, as were Israel’s enemies against them, our Lord’s enemies against him. They come from all quarters (see Psa 83:6 -78.); foes from the south and east are first named, then those from the west, and lastly those from the north. Thus was Israel begirt and shut in with foes who, usually hostile to one another, were now one in hatred to Israel.
4. Deadly. It was not a mere raid against Israel, but a fixed purpose to utterly destroy (Psa 83:4). And none other is the purpose of our soul’s adversariesnot merely to annoy or injure, but to destroy (1Pe 5:8).
5. Subtle. (Psa 83:3.) Like “a bolt out of the blue,” so often is the assault upon our soul. At an hour when we think not, in ways we never dreamt of, when off our guard, when it seemed not only unlikely but impossible,so does our crafty foe assail.
III. THEY SEEM SOMETIMES TO BE VICTORIOUS. (Psa 83:2.) We seem to hear the “tumult” of their loud exultation, and to see the haughty lifting up of the head. So it seemed to Elijah (1Ki 19:1-21.), so it has seemed to thousands of sore-beset ones since.
IV. GOD APPEARS TO KEEP SILENT AND INACTIVE. (Psa 83:1.) He seems to let things go their own way; our cry does not. avail; the bitter agony of our soul does not seem to move him. This is terrible; but the experience of Israel of old is, not unfrequently, that of God’s Israel stillbut only for a while.
V. HELP COMES IN RECOLLECTION,
1. That these enemies are confederate not so much against us as against God. They are “thine enemies” (Psa 83:2, Psa 83:5, Psa 83:18). Therefore we may look away from our weakness to the infinite power of God.
2. That God has vindicated his Name in days gone by. (Psa 83:9-11.) Oh, it is blessed when in darkness and difficulty to remember God’s deliverances of old, how completely our enemies were overthrown, how he made them “like Oreb and like Zeeb”! Memories such as these stay and strengthen the soul.
VI. ISRAEL‘S SPIRIT MUST BE OURS.
1. There must be no idea of compromise. Israel desired the complete extermination of their foes. There is a burning ferocity of hate in these verses (9-17), which is utterly alien from the spirit of Christ towards our human foes; it is the spirit of the Old Testament, not that of the New. But in regard to our spiritual foes, the would be spoilers of our soul, we may, we should, we must, cherish a spirit of uncompromising hate.
2. The honour of the Lord‘s Name must be our motive. For his sake (Psa 83:16, Psa 83:18) we are thus to pray.S.C.
Psa 83:3
God’s hidden ones.
This name is especially applicable to Israel because of the geographical position of their country. (Cf. Num 23:9, “The people shall dwell alone.”) They were away, off the beaten track of the nations, shut in, and, as it were, hidden, by the deserts on the east and south, the sea on the west, and the mountains on the north, from the rest of the world. But the expression in the text is applicable to all God’s people everywhere and always. They are his hidden ones. And we note concerning them
I. THE FACTTHEY ARE HIDDEN.
1. Their physical life God often hides from those who would destroy it. Not always does he do this, but often, as Peter from Herod (Act 12:1-25.; and cf. Obadiah’s hiding of the prophets, 1Ki 18:4). And how often God has hidden his servants in wildernesses, glens, mountain heights, catacombs, etc.! The adversary would fain have destroyed them all, as the wolf the sheep; but they have not all been destroyed, the sheep yet outnumber the wolves.
2. Their spiritual life is ever a hidden one. For it resides not in themselves, but in another, as the life of the branches is in the vine (Joh 15:1-27.; Col 3:3). The principles that govern it are not known or understood or appreciated by the world. Its law of self-sacrifice, meekness, etc. Except by uncertain conjecture, the world knows nothing of its springs of action and its controlling motives. The practice of this life is also so different from the world’s life. It is meek, retiring, not loving notoriety; it pursues a lowly and unnoticed way; it has no eye for worldly pomp, no ear for worldly applause. It is not necessarily identified with any places, or seasons, or forms of worship, or order of men; but whilst generally using more or less of them, is independent of them all.
3. And this condition of God‘s hidden ones is of their own choice. (Rth 2:12; Psa 91:1; Psa 143:9.) They love to have it so. The hidden life is, in their esteem, the blessed, the secure, the eternal life.
4. It is God who hides them. (Cf. Psa 31:20; Joh 10:28.) He does this by his providential care and by keeping them in his own love. And the majority of them he has hidden from men below in his own blessed presence in heaven. The Church on earth is a little flock indeed, not absolutely, but in comparison with the vast flock in the heavenly pastures, and there they are forever hidden from all the malice and might of men or of the devil.
II. WHAT THIS FACT IMPLIES.
1. Their preciousness in the sight of God. Things common and cheap we do not hide, or those for which we do not care. Jewels are hidden oftentimes, and God calls his hidden ones his jewels (Mal 3:17). And how could they be other than precious, when we remember their cost!”redeemed with the precious blood of Christ;” each one was bought with that price. And God deems them precious, also, for their own sakes. They can and will respond, ever more and more perfectly, to that love in the heart of God which, like all love, yearns for response such as they only can give.
2. Their peril. God would not have hidden them as he has were they in no danger (see text). And how perpetually did our Lord bid us “watch and pray”! The world, the flesh, the devil, are ever bent on doing us harm. We are safe only as “our life is hid with Christ in God”
3. Obscurity. The world knows us not, even as it knew him not. See how all but unbroken is the absolute silence of secular history as to the birth, life, death, and resurrection of our Lord, and as to the history of his Church, until its marvelous growth and supernatural power compelled its attention. And still, the fame, layout, and honour of the world are things which none of God’s hidden ones may seek (Joh 5:41, Joh 5:44).
4. Safety. (Psa 91:1-16, the whole psalm.)
5. The love of him whose hidden ones we are.
III. TO WHAT IT SHOULD LEAD.
1. To deep love of God. Whatever God has given you, he has given and he can give nothing like thisnumbering you among his hidden ones.
2. To staying where you are. Dwell in the secret place of the Most High.
3. To having done with forebodings, murmurings, and helpless grief. Should such as you be chargeable with such things?
4. To confession of God‘s love to you before your fellow men.
5. To all holy endeavours to bring others where you are.S.C.
HOMILIES BY R. TUCK
Psa 83:1
The mission of the Divine silence.
The occasion of the psalm is clearly some time of national peril from a confederacy of foes. The special distress is that, while the national enemies are vigorously active, God, the Defender of Israel, seems to be quiet, and even indifferent. The psalm is full of hope because, even while the fear of indifference on the part of God distresses the writer, he turns to God with importunate entreaties. The occasion may well have been the combination of Moab and Ammon against Israel in the days of Jehoshaphat, which is narrated in 2Ch 20:1-29 (notice the reference to Asaph in 2Ch 20:14). The summary of confederated powers need not be regarded as more than a poetical expansion. A poet of Israel could not know with historical exactness the precise constituents of the opposing force. He gathers together all who were regarded as national foes. Bishop Perowne says, “The poet is fully alive to the danger which threatens his nation. Look where he may, the horizon is black with gathering clouds. Judah is alone, and his enemies are compassing him about. The hosts of the invaders are settling like swarms of locusts on the skirts of the land. East, south, and west, they are mustering to the battle. The kindred but ever hostile tribe of Edom on the border, issuing from their mountain fastnesses; the Arab tribes of the desert; the old hereditary foes of Israel, Moab and Ammon; the Philistines;all are on the march; all, like hunters, are hemming in the lion who holds them at bay.” The words used in this verse”silence,” “peace,” “still”involve the Divine refraining from both encouraging message and helpful action. This Divine dealing, though frequent, is always specially trying to faith; but it is designed to be the culture of that patience which is one of the best expressions of faith.
I. THE DIVINE PROMISE OF HELP. This is distinct, clear, full, unlimited. We may be absolutely sure of the Divine help forevery time of need. “God will help, and that right early.”
II. THE DIVINE RESTRAINT FROM HELPING. The disposition of the Divine love may be to help at once. The decision of the Divine wisdom may be to withhold help for a while. And as the Divine wisdom and love are in perfect harmony, love supports the decision for restraint. Restraint is not refusal.
III. THE MISSION OF THE RESTRAINT TO ISRAEL‘S FOES. It makes them presume, and so involves them in overwhelming calamities. Divine restraint leads the foe into hopeless situations.
IV. THE MISSION OF THE RESTRAINT TO GOD‘S PEOPLE. It leads to self-revelation. We find out the imperfectness of our trust in God when we are put to the strain of waiting for his help.R.T.
Psa 83:2
The foes of the Church are the foes of God.
The psalmist calls the enemies of his nation God‘s enemies. “Thine enemies make a tumult.” But it would not be a matter interesting to us, or one about which we could pray, if they were God’s enemies only. The point of importance is that they are God’s enemies just because they are ours. We find the best relief from the fear of what they may do, in thinking that God counts them to be his enemies; and if we cannot defend ourselves from them, God can defend us. So this realization that our enemies are God’s enemies becomes
(1) a ground of appeal;
(2) a restful consolation; and
(3) a source of strength.
Work this out in relation to the Jewish nation. In a special and representative sense the Jewish nation was Jehovah’s nation. So the Church, as a spiritual bodythe kingdom of Godis Christ’s Church. And as everything related to the Jewish nation was of direct concern to Jehovah, and had his active interference as required, so everything related to the Church is of direct concern to the living Christ; and he, by his presiding Spirit, ever actively interferes, as may be required. Passing within the Church, the truth may be applied to each believer. His foes cannot be exclusively his. Being bound up with Christ, Christ is bound up with all his interests. The believer’s friends are Christ’s friends; the believer’s foes are Christ’s foes.
I. THIS RELATION CONNECTS GOD WITH THE NATION‘S PROGRESS. This is illustrated in the history. A tribe of slaves came to be an ordered nation, through an experience of good and evil. God was sympathetically and actively present in all the various steps of the national progress Apply to the development of the Christian Church through a variety of hard and anxious experiences. Foes of heresy, persecution, etc.
II. THIS RELATION CONNECTS GOD WITH THE NATION‘S DISASTERS. Compare the expression, “In all their affliction he was afflicted.” There had been disasters in the Jewish history, but God was in them for recovery and for sanctifying. Apply to the “dark ages” of the Christian history. Since our foes are God’s foes, they cannot overwhelm us.R.T.
Psa 83:3, Psa 83:5
Confederacy in evil designs.
“They have taken crafty counsel against thy people.” “They have consulted together with one consent.” Prayer book Version reads, “cast their heads together.” The Prophet Micah has a striking expression for this confederacy in evil”And so they wrap it up” (Mic 7:3). Cases of confederacy against God’s people, that may be used as illustrations, are such as the following: Chedorlaomer’s confederacy against Canaan, which swept away Lot. Combinations of northern nations against Joshua and Israel. Confederacies in times of the Judges; against Asa; and against Jehoshaphat. Schemes of Samaritan parties against rebuilding walls of Jerusalem, in the time of Nehemiah. A combination of surrounding nations, in the time of the Maccabees, when the Jerks restored the altar which Antiochus had polluted. See also Eph 6:12 for the combinations against spiritual religion; the confederacy of chief priest, scribe, Pharisee, Sadducee, and traitorous disciple, against Christ; and the gathering together of the enemies of Christ and his Church in the last days (Rev 20:8, Rev 20:9). Other and striking illustrations may be taken from Bunyan’s ‘Holy War,’ which pictures various forms of confederacy against Emmanuel and his “Mansoul.” The point suggested is, that neither man, nor any combinations of men, can ever get beyond God. Opening this, we may inquire
I. HAS GOD PROVED HIMSELF ABLE TO DEAL WITH CASES OF CONFEDERACY? All the above instances may be reviewed in order to answer this question; and to them may be added cases from Church history, and from personal experience. Luther’s life provides some good examples. Take the principle involved in the saying that “no chain is stronger than its weakest link,” and show how God has ever broken up confederations for evil by the simplest agencies. He holds control of the forces that bind men in a common purpose, and can loosen his hand when he pleases. There is no plotting for evil that is beyond Divine permissions. It is strange that we should fear combinations of evil more than individual foes. We need to learn God’s superiority to them.
II. ARE CONFEDERATIONS FOR EVIL REALLY AS STRONG AS THEY SEEM TO BE? There is an element of weakness in all human combinations. They are attempts to unite varying wills and dispositions. This weakness is specially felt when combinations of bad men are attempted, to secure bad ends. Self-willed and wrong purposing men find it hard to agree together. Jealousies are sure to arise. Self-interests overmaster the common interests. Elements of confusion are easily introduced. The confederates turn their swords against each other, as the mixed host of Midian did in the days of Gideon. Neither “craftiness” nor “confederacy” is out of the Divine control.R.T.
Psa 83:3
The Lord’s hidden ones.
“Those whom thou hast set apart and guarded as thine own peculiar possession.” Those whom thou hast undertaken in a special manner to protect. “Those whom God holds in the hollow of his hand; those to whom he is a wall of fire round about them, that none may do them hurt; those to whom he says, ‘He that toucheth you toucheth the apple of mine eye.'” Confidence in the hiding of God is a familiar spirit to the saints of God. “Keep me as the apple of the eye; hide me under the shadow of thy wings” (Psa 17:8); “In the time of trouble he shall hide me in his pavilion; in the secret of his tabernacle shall he hide me” (Psa 27:5); “Thou shalt hide them in the secret of thy presence from the pride of man; thou shalt keep them secretly in a pavilion from the strife of tongues” (Psa 31:20); “He that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty” (Psa 91:1); “Your life is hid with Christ in God” (Col 3:3). This ideathat they are the Lord’s hidden onesought to be still cherished by God’s people as a source of abiding restfulness.
I. THEY ARE “HIDDEN” IN RELATION TO OUTWARD FOES. This is the point presented in the text. It is illustrated historically. There is still a sense in which the Christian may be said to have outward foes. Agents of the evil one are ever at work resisting godly living and serving. It may be said that sometimes the foes reach the “hidden ones” and injure them; but from the high standing ground of faith we can see this distinction. When God permits a seeming foe to reach his “hidden ones,” it ceases to be a foe; it becomes God’s angel on a ministry of blessing. That foe’s work turns out to be a part of the Lord’s “hiding.”
II. THEY ARE “HIDDEN” IN RELATION TO AFFLICTIVE CIRCUMSTANCES. We might think they should be hidden from all troubles and sufferings; hidden so that no afflictions should reach them. But this would be quite to misapprehend the Lord’s hidings. He hides in sorrow, not from sorrow. And that hiding is altogether the more important and precious. God’s hiding of a man who is placed in afflictive circumstances is the sweet marvel of Divine love. Illustrated by God’s hiding of suffering Job.
III. THEY ARE “HIDDEN” IN RELATION TO PERSONAL FRAILTIES. The Lord’s people carry into his “secret place” frailties of disposition and character. These may become evil forces, influencing Christian conduct and relations. So from the “unworthy self” God hides his people. Life gains a high sense of security when we can worthily realize the “Lord’s hidings.”R.T.
Psa 83:8-11
Prayer based on experience and on history.
“Do unto them as unto the Midianites.” Prayers which apparently express a desire for revenge are often misunderstood. Deliverance from national enemies of necessity involves the discomfiture and destruction of those enemies; and therefore a poet may ask for that discomfiture, not because he is thinking of the harm done to the enemy, but because he wants a figurative way of asking for the deliverance and safety of his people. Revengeful utterances are often no more than poetical forms, which are quite misused when unduly pressed. And again, when we recall historical events, we are free from revengeful feeling, though the calamities of beaten foes may be specially prominent in oar review. The prayer of the psalmist here is for a gracious Divine deliverance from these confederated foes that threaten Israel. He fortifies his prayer with persuasions drawn from the remembrance of God’s previous deliverances, and he magnifies his confidence in God’s ability to help now, by thinking how overwhelming was the destruction of God’s enemies on other occasions. Compare our anxiety to know how many were slain on the field of battle. The two victories specially recalled are those of Deborah and Barak over the host of Sisera, and of Gideon over the mingled hosts of Midianites. The subject suggested is the use we may make of Scripture knowledge; of the experiences of Christ’s Church; and of ourselves and our own lives. We stand in the very midst of Divine dealings, Divine interventions, Divine deliverances. They have been abundant in the past, and they have meant the effective mastery of all kinds of foes.
I. WE MAY LEARN THAT NO STRANGE CIRCUMSTANCES SURROUND US. God’s people have, over and over again, been in precisely such conditions as we are in now. Our trouble is no surprise to our God.
II. WE MAY FREELY CRY FOR DIVINE HELP, AS THOSE HAVE DONE WHO HAVE GONE BEFORE US. They cried; they were encouraged to cry. No limit was ever put on the praying of earnest souls.
III. WE MAY USE THE EXPERIENCE OF OTHERS AS THE PLEA IN OUR PRAYERS. We can always say, “Thou hast helped;” and so we can make a personal plea, and say, “O Lord, the Helper, help me!” Constantly, in Bible prayers, what God has been to his people, and what he has done for them, is brought to his mind.
IV. WE MAY HAVE THE FULLEST CONFIDENCE THAT WHAT GOD HAS BEEN HE STILL WILL BE. Resister of the wicked. Overwhelmer of the proud. Defender of his people. Deliverer of the imperilled saints.R.T.
Psa 83:13
The figure of the rolling thing.
“O my God, make them as a rolling thing.” A striking poetical figure, effective if applied to any light substance that is rolled over, whirled round, and driven forward with a high wind. Dickens has a very elaborate picture of wind-driven leaves in the opening part of ‘Martin Chuzzlewit.’ The figure may be that of the whirlwind, which catches up the sand and hurls it helplessly along; and this would be a good figure for the fight of a panic-stricken army. But Thomson, in his ‘Land and the Book,’ gives point to the poet’s figure by his description of a very curious plant, known as the “gulgal,” or “rolling thing.” “It is a wild artichoke. In growing it throws out numerous branches of equal size and length in all directions, forming a sort of sphere or globe a foot or more in diameter. When ripe and dry in autumn, these branches become rigid and light as a feather, the parent stem breaks off at the ground, and the wind carries these vegetable globes whithersoever it pleaseth. At the proper season, thousands of them come scudding over the plain, rolling, leaping, bounding, with vast racket, to the dismay both of the horse and his rider. An Arab proverb addresses this rolling thing thus: ‘Ho, ‘akkub, where do you put up tonight?’ To which it answers as it flies, ‘Where the wind puts up.’ They also derive one of their many forms of cursing from this plant. ‘May you be whirled, like the ‘akkub, before the wind, until you are caught in the thorns, or plunged into the sea!’ If this is not the ‘wheel’ of David, I have seen nothing in the country to suggest the comparison.” This “rolling thing” is wholly helpless in the strong hand of the wind. And the poet feels that even as helpless his enemies would be, if the hand of God were upon them. The idea of their helplessness interests him, because he is so full of fear concerning their numbers and apparent strength. A good illustration may be found in the case of the Syrians who came to take Elisha, and were helpless in his hands, and actually led by him into the capital city of their foes.
I. MAN CAN NEVER ACT AGAINST GOD‘S PEOPLE, SAVE ON DIVINE PERMISSION.
II. MAN MAY RAVE IN HELPLESSNESS, IF THAT PERMISSION IS WITHHELD.
III. MAN WILL HAVE MISERABLY TO FEEL HIS HELPLESSNESS, IF HE ATTEMPTS TO ACT WITHOUT PERMISSION. That which affrights God’s people before God arises to help them becomes pitiable in its helplessness when God has arisen.R.T.
Psa 83:16
The issue of Divine judgments on the wicked.
“That they may seek thy Name, O Lord.” This is a very remarkable qualifying of our idea that psalmists prayed in a revengeful spirit for the destruction of the national enemies. In truth, their supreme idea was the glorifying of God, and they asked for judgments because through judgments would come the honouring of God’s Name; and, in this honouring, the higher blessing for the foes themselves. Here the psalmist prays, “Fill their faces with shame;” but he sees in their humiliation the hope that they will be drawn to God.
I. WE MAY PRAY FOR THE HUMILIATION OF OUR ENEMIES.
II. WE MAY NOT PRAY IN VIEW MERELY OF THEIR SUFFERING.
III. WE MAY PRAY, IF WE DESIRE THEIR LASTING GOOD THROUGH THEIR HUMILIATION
IV. WE MAY PRAY, IF WE SET. BEFORE OURSELVES THE GLORY OF GOD IN THEIR RECOVERY.
It is a sign of triumph over hateful and revengeful feelings if we can pray God to deal with our enemies in the wisdom of his righteous love. It is not befitting that the Christian should ever think of judgments and punishments as merely destructive. To him all judgment is remedial, all punishment is corrective. God will get honour to his Name out of all his dealings. It should be shown that the “forever” and the “perish” of Psa 83:17 are to be treated as poetical terms. Or Psa 83:16 may be regarded as the better view, which the psalmist was hardly able to keep to. Psa 83:17 falls back upon the harsher view of God’s dealing with his foes. Christianity willingly lets pass the harsher view, and sets ever more prominently before us the better and more hopeful view. ‘Speaker’s Commentary’ on Psa 83:16 says, “This is a feeling altogether peculiar to God’s people.” The object of all the judgments which the true prophet desires is to bring all nations into subjection to God. Their calamities will be converted into blessings, unless they persist in rebellion.R.T.
HOMILIES BY C. SHORT
Psa 83:1-18
What God is to his people.
The following general truths may be gathered up from this psalm.
I. THAT SOMETIMES THE CHURCH OF GOD IS THREATENED BY A COMBINATION OF MANY DANGERS. As nowby science, philosophy, historical criticism, the spirit of commerce and the spirit of mammon, and what is called a worldly spirit.
II. GOD AND HIS PEOPLE ARE ONE. (Psa 83:5.)
1. One in the closest relation. Father and children; Redeemer and redeemed.
2. One in work and purpose.
III. THIS ONENESS GIVES THEM CONFIDENCE THAT GOD WILL SHIELD THEM FROM ALL REAL DANGER. And therefore they cry to him for defence and deliverance in all times of perplexity and danger.
IV. THE PAST EXPERIENCES OF THE CHURCH STRENGTHEN THIS CONFIDENCE. The history of the Church shows that God has been her “Sun and Shield.”
V. THAT THE VICTORIES OF THE CHURCH OVER VARIOUS FORMS OF EVIL ARE A REVELATION OF THE NAME OF GOD. (Psa 83:18.) God thus makes himself known to wicked men. “The end of all God’s judgments, as of all history, is the samethat all should confess that he is One and Supreme.S.
Fuente: The Complete Pulpit Commentary
Psalms 83.
A complaint to God of the enemies’ conspiracies. A prayer against them that oppress the church.
A Song or Psalm of Asaph.
Title. Shiir mizmor lesaph. It has been commonly thought, that this psalm was occasioned by the confederacy mentioned 2 Chronicles 20 when it came to pass that the children of Moab, and the children of Ammon, and with them other, besides the Ammonites, came with Jehoshaphat to battle: But Dr. Delaney is of opinion, that it was composed by David, when the Philistines, confederated with these other nations, invaded him. And though only the Philistines are mentioned in the history of that invasion, he supposes the reason of that to be, because they were the principals, and the other nations only allies and confederates of theirs. He thinks it improbable that Jehoshaphat should in this psalm pray to God for such a deliverance as he had wrought for his people by Barak and Gideon, and forget or omit all those which he had wrought by the hands of David his father. And he observes, that in his prayer offered up in the greatest terror of his enemies, Jehoshaphat numbers openly the children of Ammon, Moab, and mount Seir; and we cannot doubt, says he, that both his fears, and the occasion, called upon him to recount the whole number of his enemies. In answer to these objections, it may be observed, that the reason why Jehoshaphat mentioned only the children of Ammon, Moab, and mount Seir, and no more of his enemies, might be the same with that given in the prayer itself for mentioning them at all; viz. because of their ingratitude to the children of Israel, who never had in the least disturbed or injured them; no, not when the Israelites were in the greatest straits, and under the strongest temptation to do it; i.e. when they came to take possession of the land of Canaan. As to the first objection, there seems to be no absurdity in supposing Jehoshaphat to mention those actions under Barak and Gideon, and not those of a later date; because the country of the Midianites was contiguous to that of the Moabites and Seirites: and when the Psalmist had them principally in view, because they were principally concerned in this invasion, and for the other reason just now mentioned, it was natural for him to pray, that they might have no better success in this expedition than their neighbours, the Midianites, had in theirs against his ancestors, when they were defeated by Gideon: and then we may easily conceive, that the mention of this destruction of the Midianites might bring to his mind that other of the Canaanites by Barak; for both these battles were fought very near the same place: When Sisera’s forces were vanquished, the chief place of action was Taanach, a town in the half tribe of Manasseh, Jdg 5:19 and the other victory over Oreb and Zeeb, was obtained within the same half tribe, near Abel-meholah and Bethbara, Jdg 7:22; Jdg 7:24. We may observe too, that the Amalekites were with the Midianites when Gideon overcame them; and they were now with the Moabites and Ammonites; and this might be another reason why the Psalmist should mention them upon this occasion. And it is evident enough, that the action under Barak is only mentioned, as it were, by the bye; and as a thing which, upon the mention of the other, occurred to the Psalmist’s mind; whereas he returns again to the overthrow of the Midianites and Amalekites by Gideon. So that what is said of Sisera should be read in a parenthesis, thus: “Do thou to them as formerly thou didst to their neighbours, the Midianites, who were engaged in a like attempt against thy people; (or as thou didst unto Sisera and Jabin, whom thou didst overthrow near the same place;) make them, I say, and their princes like Oreb and Zeeb, yea, make all their princes like Zebah and Zalmunna, those princes of Midian, &c.” In this manner the Psalmist’s thoughts seem to be naturally and easily connected.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 83
A Song or Psalm of Asaph
2Keep not thou silence, O God:
Hold not thy peace, and be not still, O God.
3For, lo, thine enemies make a tumult:
And they that hate thee have lifted up the head.
4They have taken crafty counsel against thy people,
And consulted against thy hidden ones.
5They have said, Come, and let us cut them off from being a nation;
That the name of Israel may be no more in remembrance.
6For they have consulted together with one consent
They are confederate against thee:
7The tabernacles of Edom, and the Ishmaelites;
Of Moab, and the Hagarenes;
8Gebal, and Ammon, and Amalek;
The Philistines with the inhabitants of Tyre;
9Assur also is joined with them:
They have holpen the children of Lot. Selah.
10Do unto them as unto the Midianites;
As to Sisera, as to Jabin at the brook of Kison:
11Which perished at En-dor:
They became as dung for the earth.
12Make their nobles like Oreb, and like Zeeb:
Yea, all their princes as Zebah, and as Zalmunna:
13Who said, Let us take to ourselves
The houses of God in possession.
14O my God, make them like a wheel:
As the stubble before the wind.
15As the fire burneth a wood,
And as the flame setteth the mountain on fire;
16So persecute them with thy tempest,
And make them afraid with thy storm.
17Fill their faces with shame;
That they may seek thy name, O Lord.
18Let them be confounded and troubled for ever;
Yea, let them be put to shame, and perish:
19That men may know that thou, whose name alone is JEHOVAH,
Art the Most High over all the earth.
EXEGETICAL AND CRITICAL
Contents and Composition. The first half of the Psalm, marked by Selah, contains a prayer to God that He would not remain inactive against attacks of those tribes, which, armed with strength and cunning, had risen up to destroy Israel until its very name should become extinct. (Psa 83:2-5). These are then enumerated as leagued together (Psa 83:6-9). The second half gives a positive turn to this prayer, namely that God would prepare for these enemies of Israel the same overthrow and disgrace which He had inflicted upon similar foes of former times (Psa 83:10-13); that He would utterly disperse them and bring them to shame, so that they might learn to seek God (Psa 83:14-17). This thought is expressed again (Psalm 83:18, 19), and presented in a Messianic aspect. With regard to the time of composition, the following difficulty meets us. The ten nations who are here enumerated as being combined against Israel, are never mentioned elsewhere as enemies allied at the same time and for the purpose of annihilating Israel. And yet the expressions are of such a nature, that we cannot be inclined to consider this enumeration as only a poetical individualizing of the general idea: enemies from all sides (De Wette, Hupfeld). The position of Assyria as an auxiliary of the sons of Lot, that is, of the Moabites and Ammonites, is especially unfavorable to this view. The same circumstance, alluding as it does to a special historical instance, opposes also any attempt to refer the composition to the age of the Maccabees (for which many since Van Till decide, referring to 1 Maccabees 5. and Josephus, Ant. 12:8). For even if it be admitted that the name Assyria could be transferred to Syria under the Seleucid, we must remember that the latter country had assumed a position of prominence in history just in the age of the Maccabees, and formed the chief power against which the Asmonan princes contended. We cannot reconcile with this fact the subordinate position assigned in the Psalm to the power designated as Assyria, if respect be had to the predominant character of that age, so well known in history. But if we turn to the special case 1 Maccabees 5. we will find that the Syrians are not mentioned there at all, any more than the Amalekites, who had disappeared from history. We are therefore compelled to go back to a time, when Assyria had not yet become the great world-power that threatened Israel. Accordingly the Persian period Neh 4:1 f.; Neh 4:1 (Kster, Maurer, Ewald) is to be excluded, as also the Chaldean (Hassler). We would therefore be disposed to assume one of the wars of David with the neighboring nations leagued against him, 2 Samuel 8. or 10. (Grotius, J. H. Michaelis, Clauss). But the enumeration given in the text does not correspond with sufficient exactness to any of them. It agrees best with the alliance formed against Jehoshaphat, at the head of which were the Moabites, Ammonites and Edomites (since Kimchi, especially Venema and most of the recent commentators). Yet it must be confessed that even under this assumption there is much to be supplied and left to pure conjecture. For Josephus (Ant. 10:1, 2), gives a multitude of Arabs instead of the Meunim mentioned by the Chronicler. These may possibly be identical with the Ishmaelites and the Hagarenes here mentioned. The latter pitched their tents from the Persian Gulf as far as the country east of Gilead towards the Euphrates (1Ch 10:10), while the former spread themselves (Gen 25:18), through the Sinaitic peninsula over the Arabian Desert as far as the countries under the sway of the Assyrians in the remote north-east. Now, since in 2Ch 20:2, we must read instead of , as indicating the place of departure of these hordes, Edom appears to have been their place of rendezvous, and is given the first place by the Psalmist for this reason, unless we prefer to assume that the hostile nations were enumerated according to their relative geographical positions (Delitzsch). Further we can find a place for Gebal, which is not to be sought to the east of Jordan (Rosenm., De Wette), but south of the Dead Sea, (Gesenius) among the inhabitants of Mt. Seir mentioned by the Chronicler. We can certainly assume also, that Amalek, which was still existing in his time was included by him among the Edomites in the same way as Josephus (Ant. 2:1, 2), reckons as part of Iduma. In Amo 1:6, too (comp. Joel 4:4,) the tribes along the Mediterranean coast, the Philistines and Phnicians, appear as combined against Israel. Nor, if the same event is referred to as the one dwelt upon in the Psalm, does it appear in this instance also why the Chronicler omitted them as well as Assyria in his enumeration of the allies. If we assume, then, the identity of the events, the conjecture is at least worth mentioning, that the Levite and Asaphite Jahaziel named in 2Ch 20:14, was the author of this Psalm. (Dathe, Hengst., Delitzsch).
[Alexander: To the general description (Mizmor) there is here prefixed a more specific one (shr) which designates the composition as a song of praise or triumph. The same combination occurs above in the title of Psalms 48. a composition which as we have there seen, was probably occasioned by the victory of Jehoshaphat over the Moabites, Ammonites and their confederates as described in 2 Chronicles 20. This agrees well with the hypothesis, conclusively maintained by Hengstenberg, that the Psalm before us has relation to the same event, and that as Psalms 47. was probably sung upon the field of battle, and Psalms 48. after the triumphant return to Jerusalem, so Psalms 83. was composed in confident anticipation of the victory.J. F. M.]
Psa 83:10. As Midian. That is, as Thou hast done to Midian by means of Gideon (Jdg 7:8, comp. Isa 9:3; Isa 10:26; Hab 3:7). Sisera was the general of Jabin, king of Hazor, whose army was smitten by Barak and Deborah so that the river Kishon was strown with the dead (Jdg 4:5; Jdg 4:21). Endor lay in the midst of the battle-ground not far from Taanah and Megiddo mentioned in Jdg 5:19, (Robinson, III. 468, 477). Oreb, mentioned in Isa 10:26, and Zeeb were and therefore probably generals of the Midianites (Jdg 7:25); Zebah and Zalmunneh their kings (Jdg 8:5 ff). On the signification of these names, comp. Nldeke, Ueber die Amalekiter, p. 9. [In Isa 10:26 it is the rock Oreb that is mentioned, so called from the death of the Midianite lord in that place. See Jdg 7:25 also.J. F. M.]
Psa 83:14 ff. Whirlwind [E.V.: wheel].Comp. Psa 77:19; Isa 17:3. Wheel (Hupfeld with the ancient versions, Calvin, and others) is unnecessary here also. The fire, because it is the fire of God, devours not the covering of the mountains (most), but the mountains themselves (Hupfeld) which melt away before God like wax (Ps. 97:15; Mic 1:4; comp. Deu 32:23, where the earth, and Psa 78:21; Psa 78:63; Psa 106:18, where men are devoured by it). The image is more highly colored in Isa 10:16-19.The knowledge spoken of in Psalm 83:19 is, it is true, a practical knowledge gained by actual painful experience of Gods power. But, still, as related to the design of the chastisement expressed in Psa 83:17 (that they may seek Gods name) it is not compulsory recognizing, submitting, and bestowing homage (Calvin, Rudinger, Clericus, Hengstenberg), but an acknowledgment of the exclusive divinity of Jehovah, to which the nations seeking mercy and help shall be brought. We are not to translate: Thou, whose name is Jehovah (Geier, Rosenmller) or: Thou, according to Thy name (J. H. Michaelis, Hengst.) The subject is repeated, and, as in Psa 44:3; Psa 69:11, the repetition makes the reference more clear. [The last view is undoubtedly correct: Thou, Thy name is Jehovah, etc. The sense, however, remains unchanged by the first-mentioned rendering. The second is forced and unnecessary to the elucidation. Calvin has explained the object of the repetition of the subject, laying emphasis, as it does, upon the divinity of Jehovah. He says that a comparison is made between that God and all false gods. Lord, make them feel that the idols which they have made for themselves are nothing.J. F. M.] As an illustration of the meaning of the passage, comp. Isa 37:16-20; 2Ki 19:19.
DOCTRINAL AND ETHICAL
1. The Church of God on earth has many enemies, and powerful and cunning ones among them. Sometimes they band themselves together, and then their purpose is to destroy the Church. But God has reversed the relation of affairs more than once. He has preserved His Church, but put her enemies to shame. For her enemies are His enemies. And even if God seems to look on for a while, to observe the conduct of men, He does not remain an idle spectator; but if He lets loose the storm and the fire of His wrath, then are felt the severity and the power of His judgment.
2. The recollection of the Divine judgment in the history of the world is to be no less frequent and lively than the remembrance of His dealings of mercy. For in both of them does God manifest His incomparable majesty, and make it clear to the whole world, that men have equal reason to fear His name and to confide in it. For this name Jehovah has a significance in the history of redemption, and a power in the history of the world.
HOMILETICAL AND PRACTICAL
The designs of men and the purposes of God.If our enemies are Gods also, then we need not fear either their number, craftiness, or strength.God proves Himself to be God alone, by glorifying His name in friend and foe.God will not merely overthrow His own enemies and those of His Church; He will subdue them also: and so He causes them not only to feel His might, but also to know His name.God not only rules the world, but He will be acknowledged also throughout its bounds as the Supreme Majesty.
Calvin: Gods punishments do not always effect a change in men for the better, but they do in the end compel an acknowledgment of His supremacy to the glorifying of His name among those who are justly condemned.
Starke: If God keeps silence, do not thou: but keep crying to Him until He ceases to be silent.Let tyrants say what they will, they do not gain what they would; the hope of the wicked must perish.Combinations which are formed without God, yea, against God and His Church, cannot last.Members of Gods Church have, from the beginning, found enemies even in their blood-relations, Abel in Cain, Isaac in Ishmael, Jacob in Esau.It is far better for men to be brought by Gods blessings to a knowledge of Him, than to be only compelled by His punishment to confess that God alone is the Lord.
Renschel: Strength, counsel, and craft are of no avail; when God begins to smite, then fall chariots, horses, and men.Arndt : God often conceals from our sight the tokens of His help and counsel, and yet is helping wondrously, though secretly, and preserving His own.If God alone is called Lord, and the Highest in the universe, it is good to rely upon Him alone, and it is right that we should fear, and stand in awe, and humble ourselves before Him, and that we call upon Him, honor Him, love Him, and praise Him.Frisch: The less the world knows thee, the better is it for thee, and this alone is sufficient for thee: God knows His own.Hidden, yet not lost, is the emblem of the Christian.Roos: It is indeed a great advantage, when the enemies of a nation or of an individual are also enemies of God, provided also that the pretext or primary cause of the injury does not lie with ourselves.Tholuck: Israel has a God who has spoken to His people, not only in words, but also in deeds.Guenther: Thy impatience must not proceed from unwillingness to bear the cross any further, but from thy zeal to prove to thy enemies the vanity of their attempts. They would destroy the children of God from the earth.Diedrich: We, the feeblest creatures, triumph if we have God with us, and the mightiest are dashed to the ground, if they have God against them.We are so well shielded and cared for in God, that we can wish even for our bitterest foes the highest good at last, the knowledge of God Himself.Taube: He whose vital breath is Gods word and ways and works, offers his prayers also from out of this atmosphere. And God is ever the same, as He was of old, disposed, just as He had ever been, towards His friends and towards His foes.
[Barnes: What it is right for men to attempt it is right for them to pray for; what it would be right for them to do if they had the power, it is right to ask God to accomplish; what is far from malignity in the act and in the design, may be far from malignity in the desire and in the prayer; and if men can carry with them the idea that what they are endeavoring to do is right, they will have very little difficulty in regard to the so-called imprecatory Psalms.J. F. M.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The Psalmist is here again under affliction, and is looking to the mercy-seat for deliverance. He makes complaint against his enemies, and those of the church.
A
Song 1-8
Whether we behold Christ, thus appealing to the Father, under his exercises, for himself and church; or the church herself thus crying, in his name, for God to arise against her foes, the sense is the same. Jesus and his church have but one and the same cause. And it is for the oppression of the poor and the sighing of the needy, that the Lord saith he will arise; Psa 12:5 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
XV
PSALM AFTER DAVID PRIOR TO THE BABYLONIAN EXILE
The superscriptions ascribed to Asaph twelve palms (Psa 50 ; 73-83) Asaph, Heman, and Jeduthun presided over the Levitical singers in the time of David. Their sons also directed the various bands of musicians (1Ch 25 ). It seems that the family of Asaph for many generations continued to preside over the service of song (Cf. Ezr 3:10 ).
The theme of Psa 50 is “Obedience is better than sacrifice,” or the language of Samuel to Saul when he had committed the awful sin in respect to the Amalekites. This teaching is paralleled in many Old Testament scriptures, for instance, Psa 51:16-17 . For thou delightest not in sacrifice; else would I give it: Thou hast no pleasure in burnt offering. The sacrifices of God are a broken spirit: A broken and a contrite heart, O God, thou wilt not despise.
The problem of Psa 73 is the problem of why the wicked prosper (Psa 73:1-14 ), and its solution is found in the attitude of God toward the wicked (Psa 73:15-28 ). [For a fine exposition of the other psalms of this section see Kirkpatrick or Maclaren on the Psalms.]
The psalms attributed to the sons of Korah are Psa 42 ; Psa 44 ; Psa 45 ; Psa 47 ; Psa 48 ; Psa 49 ; Psa 84 ; Psa 85 ; Psa 87 . The evidence that Psalms 42-43 were one poem is internal. There are three stanzas, each closing with a refrain. The similarity of structure and thought indicates that they were formerly one psalm. A parallel to these two psalms we find in the escape of Christian from the Castle of Giant Despair in Pilgrim’s Progress .
Only two psalms were ascribed to Solomon, viz: Psa 72 and 127. However, the author believes that there is good reason to attribute Psa 72 to David. If he wrote it, then only one was written by Solomon.
The theme of Psa 72 is the reign of the righteous king, and the outline according to DeWitt, which shows the kingdom as desired and foretold, is as follows: (1) righteous (Psa 72:1-4 ) ; (2) perpetual (Psa 72:5-7 ); (3) universal (Psa 72:8-11 ); (4) benign (Psa 72:12-14 ); (5) prosperous (Psa 72:15-17 ).
Psa 127 was written when Solomon built the Temple. It is the central psalm of the psalms of the Ascents, which refer to the Temple. It seems fitting that this psalm should occupy the central position in the group, because of the occasion which inspired it and its relation to the other psalms of the group. A brief interpretation of it is as follows: The house here means household. It is a brief lyric, setting forth the lessons of faith and trust. This together with Psa 128 is justly called “A Song of Home.” Once in speaking to Baylor Female College I used this psalm, illustrating the function of a school as a parent sending forth her children into the world as mighty arrows. Again I used this psalm in one of my addresses in our own Seminary in which I made the household to refer to the Seminary sending forth the preachers as her children.
The psalms assigned to the era of Hezekiah and Isaiah are Psa 46 ; Psa 47 ; Psa 48 . The historical setting is found in the history of the reign of Hezekiel. Their application to Judah at this time is found in the historical connection, in which we have God’s great deliverances from the foreign powers, especially the deliverance from Sennacherib. We find in poetry a description of the destruction and desolation of Jerusalem in the Lamentations of Jeremiah and in Psa 74 ; Psa 79 .
The radical critics ascribe Psa 74 ; Psa 79 to the Maccabean period, and their argument is based upon the use of the word “synagogues,” in Psa 74:8 . The answer to their contention is found in the marginal rendering which gives “places of assembly” instead of “synagogues.” The word “synagogue” is a Greek word translated from the Hebrew, which has several meanings, and in this place means the “place of assembly” where God met his people.
The silence of the exile period is shown in Psa 137 , in which they respond that they cannot sing a song of Zion in a strange land. Their brightening of hope is seen in Psa 102 . In this we have the brightening of their hope on the eve of their return. In Psa 85:10 we have a great text:
Mercy and truth are met together;
Righteousness and peace have kissed each other.
The truth here is God’s law demanding justice; mercy is God’s grace meeting justice. This was gloriously fulfilled in Christ on the cross. He met the demands of the law and offers mercy and grace to all who accept them on the terms of repentance and faith.
Three characteristics of Psa 119 are, first, it is an alphabetical psalm; second, it is the longest chapter in the Bible, and third, it is an expansion of the latter part of Psa 19 . Psalms 146-150 were used for worship in the second temple. The expressions of innocence in the psalms do not refer to original sin, but to a course of conduct in contrast with wicked lives. The psalmists do not claim absolute, but relative sinlessness.
The imprecations in the psalms are real prayers, and are directed against real men who were enemies of David and the Jewish nation, but they are not expressions of personal resentment. They are vigorous expressions of righteous indignation against incorrigible enemies of God and his people and are to be interpreted in the light of progressive revelation. The New Testament contains many exultant expressions of the overthrow of the wicked. (Cf. 1Co 16:22 ; 2Ti 4:14 ; Gal 5:12 ; Rev 16:5-6 ; Rev 18:20 .) These imprecations do not teach that we, even in the worst circumstances, should bear personal malice, nor take vengeance on the enemies of righteousness, but that we should live so close to God that we may acquiesce in the destruction of the wicked and leave the matter of vengeance in the hands of a just God, to whom vengeance belongs (Rom 12:19-21 ).
The clearest teachings on the future life as found in the psalms, both pro and con, are found in these passages, as follows: Psa 16:10-11 ; Psa 17:15 ; Psa 23:6 ; Psa 49:15 ; Psa 73:23-26 . The passages that are construed to the contrary are found in Psa 6:5 ; Psa 30:9 ; Psa 39:13 ; Psa 88:10-12 ; Psa 115:17 . The student will compare these passages and note carefully their teachings. The first group speaks of the triumph over Sheol (the resurrection) ; about awaking in the likeness of God; about dwelling in the house of the Lord forever; about redemption from the power of Sheol; and God’s guiding counsel and final reception into glory, all of which is very clear and unmistakable teaching as to the future life.
The second group speaks of DO remembrance in death; about no profit to the one when he goes down to the pit; of going hence and being no more; about the dead not being able to praise God and about the grave as being the land of forgetfulness ; and about the dead not praising Jehovah, all of which are spoken from the standpoint of the grave and temporal death.
There is positively no contradiction nor discrepancy in the teaching of these scriptures. One group takes the spirit of man as the viewpoint and teaches the continuity of life, the immortality of the soul; the other group takes the physical being of man as the viewpoint and teaches the dissolution of the body and its absolute unconsciousness in the grave.
QUESTIONS
1. How many and what psalms were ascribed to Asaph?
2. Who presided over the Levitical singers in the time of David?
3. What is the theme of Psa 50 , and where do we find the same teaching in the Old Testament?
4. What is the problem of Psa 73 , and what its solution?
5. What psalms are attributed to the sons of Korah?
6. What is the evidence that Psalms 42-43 were one poem and what the characteristic of these two taken together?
7. What parallel to these two psalms do we find in modern literature?
8. What psalms were ascribed to Solomon?
9. What is the theme of Psa 72 ?
10. What is the outline according to DeWitt, which shows the kingdom as desired and foretold?
11. When was Psa 127 written and what the application as a part of the Pilgrim group?
12. Give a brief interpretation of it and the uses made of it by the author on two different occasions.
13. What psalms are assigned to the era of Hezekiah and Isaiah, and what their historical setting?
14. What is their application to Judah at this time?
15. Where may we find in poetry a description of the destruction and desolation of Jerusalem?
16. To what period do radical critics ascribe Psalms 74-79; what is their argument, and what is your answer?
17. Which psalm shows the silence of the exile period and why?
18. Which one shows their brightening of hope?
19. Explain Psa 85:10 .
20. Give three characteristics of Psa 119 .
21. What use was made of Psalms 146-150?
22. Explain the expression of innocence in the psalms in harmony with their teaching of sin.
23. Explain the imprecations in the psalms and show their harmony with New Testament teachings.
24. Cite the clearest teachings on the future life as found in the psalms, both pro and con.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 83:1 A Song [or] Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God.
Ver. 1. Keep not thou silence, O God ] Ter idem dicit ad vehementiam. He saith the same thing thrice, to show his earnestness. The Hebrew is, Be not silent to thee, that is, in thine own cause, as Psa 83:5 . The Septuagint and Vulgate have it, O God, who is like unto thee?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
This also is “A song, a psalm of Asaph, Here it is not only those who had authority from God warned of His judging, and the Spirit in Israel calling on Him to arise for it, and those who had His word threatened with a fall like to mere men, as alike without real understanding. But we have the last great confederacy, of which the Assyrian is the head, according to the prophets generally and here expressly named with others too familiar to the ancient people of God. It is by the final execution of judgments on the earth, however overlooked by Christendom, and despised or censured by the vain mind of the flesh, that the inhabitants of the world shall learn righteousness and know the name of Jehovah. But thus shall they at the end of the age know that “Thou, Thy name Jehovah only Thine, art Most High above all the earth.” The Name regains its power for Israel’s heart.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 83:1-8
1O God, do not remain quiet;
Do not be silent and, O God, do not be still.
2For behold, Your enemies make an uproar,
And those who hate You have exalted themselves.
3They make shrewd plans against Your people,
And conspire together against Your treasured ones.
4They have said, Come, and let us wipe them out as a nation,
That the name of Israel be remembered no more.
5For they have conspired together with one mind;
Against You they make a covenant:
6The tents of Edom and the Ishmaelites,
Moab and the Hagrites;
7Gebal and Ammon and Amalek,
Philistia with the inhabitants of Tyre;
8Assyria also has joined with them;
They have become a help to the children of Lot. Selah.
Psa 83:1-8 This strophe describes the inappropriate activities of the surrounding nations. The psalmist requests that God act on Israel’s behalf.
1. do not remain quiet – BDB 198, no verb but parallel to #2, #3
2. do not be silent – BDB 361, KB 357, Qal imperfect used in a jussive sense, cf. Psa 28:1; Psa 35:22; Psa 50:3; Psa 109:1
3. do not be still (i.e., inactive) – BDB 1052, KB 1641, Qal imperfect used in a jussive sense
The fact that the surrounding nations planned and acted out their aggression (Psa 83:2-8) caused the covenant people to wonder at YHWH’s apparent inactivity.
Notice the activity of the surrounding nations.
1. make un uproar – BDB 242, KB 250, Qal imperfect, cf. Psa 46:6 and very similar to Psa 2:1-2
2. exalted themselves (lit. raised their heads) – BDB 669, KB 724, Qal perfect, cf. Jdg 8:28; Zec 1:21
3. made shrewd plans – BDB 791, KB 886, Hiphil imperfect, only here in Hiphil in the OT
4. conspire together – BDB 419, KB 421, Hithpael imperfect, used in the sense of determine in 2Ch 30:23
a. come – BDB 229, KB 246, Qal imperative
b. wipe them out – BDB 470, KB 469, Hiphil imperfect used in a cohortative sense, cf. Psa 74:8
c. that the name of Israel be remembered no more – BDB 269, KB 269, Niphal imperfect, which is an idiom for total destruction and death
The conclusion to this list is stated in Psa 83:5. An attack on Israel is an attack on YHWH, cf. Psa 83:2; Psa 2:2; Psa 74:18; Psa 74:23.
Psa 83:3 Your people. . .Your treasured ones The second expression (BDB 860, KB 1049, Qal passive participle) has two possible connotations in BDB.
1. treasured (JPSOA), cf. Exo 19:5; Deu 7:6; Deu 14:2; Deu 26:18
2. hidden with God, cf. Psa 27:5; Psa 31:21
The NKJV has sheltered ones (#2), while NJB has those you cherish (#1).
Psa 83:4 b the name of Israel This is a way of referring to the nation (cf. Psa 83:4 a).
For the meaning of the name Israel see Special Topic: Israel (the Name) .
Psa 83:5 covenant See Special Topic: Covenant .
Psa 83:6 tents of. . . This is an idiomatic anachronism of when Israel lived in tents, but at this period most of them lived in cities and villages with more permanent housing.
The other possibility is that it is idiomatic for a nation (cf. Ps. 74:51; Ps. 120:5).
AB (p. 274) mentions a scroll fragment found at Masada that has the gods of Edom. . . This fits well with the imagery of arm in Psa 83:8. It would also link up well with the national angels of Psalms 82. AB lists Yigael Yardin, Israel Exploration Journal, 15 (1965), 104, as the place to see the phrase.
Edom
SPECIAL TOPIC: EDOM AND ISRAEL
Ishmaelites This refers to the descendants of Ishmael, Abraham’s first child by Hagar (cf. Gen 25:12-16). They became the Arab tribes.
Moab This is one of the two nations descended from Lot and his daughters (cf. Gen 19:30-38, esp. Gen 19:37).
Hagrites This is a tribe from Ishmael mentioned in 1Ch 5:10; 1Ch 5:18-22. The name may come from Hagar, Ishmael’s Egyptian mother. They lived to the east of Canaan and some parts of the tribe, more to the southeast.
Psa 83:7 Gebal This name (BDB 148, KB 174) can have two possible references.
1. from the word for mountain, may refer to an area in the trans-Jordan area near Petra, thereby connected to Arab tribe
2. from the name of an old Phoenician coastal city and, therefore, would parallel Tyre (Psa 83:7 b), later known as Byblos
Ammon See notes on Moab, Psa 83:6.
Amalek A descendant of Esau, who became chief in Edom (cf. Gen 30:15-16). They were especially problematic to Israel during the wilderness wandering period (cf. Exo 17:8-16; Num 24:20; Deu 25:12-19. Saul was commanded to destroy them (cf. 1 Samuel 15).
Philistia The Philistines were apparently Greeks from the Aegean Islands. They were the only group of people in this part of the world who were uncircumcized. They were apparently a mercenary force who tried to attack Egypt in the twelfth century B.C. but were defeated. They then settled on the southern coast of Palestine. They had five major cities which are delineated in Jos 13:3 : Gaza, Ashdod, Ashkelon, Gad, and Ekron. They were a major military problem throughout the period of the judges and even throughout the reign of Saul and David. The name Palestine comes from the word Philistine.
Tyre This is the famous seaport of the Phoenician Empire north of Israel. The older capital was Sidon (and possibly older than that, Gebal).
Assyria This was a major empire of the Tigris/Euphrates. It became powerful in about the middle 900’s B.C. to 609 B.C., when the capital of Nineveh fell (Nahum). See Special Topic: Survey of the Powers of Mesopotamia (Assyria, Babylon, Persia) .
The mentioning of Assyria and not Babylon is a hint of the date this Psalm was written.
Psa 83:8 The Assyrians had become a help (lit. arm) for the trans-Jordan nations that descended from Lot and his two daughters (cf. Gen 19:30-38).
1. Moab
2. Ammon
Selah See notes at Psa 3:2.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Title. A Song. Hebrew. shir. App-65. Psalm. Hebrew. mizmor. App-65.
of Asaph. The last of the twelve Asaph Psalms. Probably Jahaziel’s: compare 2Ch 20:14, 2Ch 20:19-21, the Psalm being written on that occasion (about 804 B. C), and 2Ch 20:22-36 being the answer to this prayer. Compare Psa 83:12 with 2Ch 20:11; and verses: Psa 83:17, Psa 83:18 with 2Ch 20:29.
Keep not. Hold not. Figure of speech Tapeinosis.
God. Hebrew. Elohim.
GOD. Hebrew El. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 83:1-18 is a psalm where he is speaking out of the calamities that the enemies have brought upon them and asking for God’s deliverance as He had in their past history. Asking God to work, “O God, help us now, Lord.”
Don’t keep silence, O God: don’t hold your peace, don’t be still, O God ( Psa 83:1 ).
God, do something.
For, lo, thine enemies make a tumult: they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones ( Psa 83:2-3 ).
One of the difficult things today is, more or less, the silence of God. When I see the corruption that is being foistered upon the United States through the Hollywood movie industry, I see how that crafty people are making God seem like, you know, making the worship of God or people believe in God, making them look like fools. Making a person who believes in righteousness or morality to look like an Archie Bunker type, you know, a real nut. And deliberately casting a person who would stand up for good in a bad light, and glorifying the evil kind of person, making heroes out of those that are engaged in evil. Poisoning the mind of the nation.
I sometimes with the psalmist say, “God, don’t keep silence. Do something, Lord. Stop them. Break their teeth in their mouths, Lord. Smash their noses against their face. God, don’t keep… do something, God.” I look at these ads that have been promoted by the National Council of Churches that are against the evangelicals, Norman Lear, and I say, “God, stop these evil men.” The National Council of Churches hires this atheistic, humanist Norman Lear to make these ads that are against the evangelicals. And I think, “God, stop them.” Terrible that they… National Council of Churches.
Now, I know that on Sunday nights we have an extremely large radio audience. In fact, the radio surveys that are made have discovered that the Sunday night broadcast here at Calvary of our service is the most listened to radio program in Orange County. It exceeds all the news programs, rock stations or anything else. And we praise the Lord for the opportunity of being on the radio and to broadcast the Sunday night services so that a lot of the people who have small children can stay home and put the kids to bed and listen to the services.
But yet, you think of all…well, the people that are listening, and you, a lot of you are come from other churches. A lot of you are involved with churches that are related to the National Council of Churches. And I’d like to say personally, I wouldn’t want the slightest relationship or association to the National Council of Churches, and I would not contribute one dime to any church that supports the National Council of Churches or the World Council of Churches. And I’m just laying it out to you straight, and I think that if some of the people will just quit supporting some of these churches that do support them, that they’ll start taking another look at their relationships. But I believe that the National Council of Churches and the World Council of Churches have done more against Christianity than perhaps almost any other groups in the world. They are not representative of the true evangelical church at all. They represent humanistic concepts in religion, and they are promoting evil causes.
Oh, don’t keep silent, God. Don’t hold Your peace. Don’t be still, God. Do something. But, “Lo, your enemies are making a tumult. Those that hate You have lifted up their head. They’ve taken crafty counsel against Your people.” Hired crafty counselors.
They have said, Come, and let us cut them off from being a nation ( Psa 83:4 );
And actually they have taken a position against Israel is what he is saying. Do you know that the World Council of Churches supports the PLO to the tune of over $2 million a year? A lot of the terrorist activities of the PLO are sponsored and paid for by the World Council of Churches that receives its monies from the churches that are related to the National Council of Churches, which part of that money goes to the World Council of Churches. And if you belong to a church that is contributing to either the National or World Council of Churches, you are actually contributing to such things as Angelo Davis’ defense fund; you’re contributing to the terrorist groups that are in Africa; you’re contributing to those terrorists that are coming in and killing missionaries and missionary children; you’re contributing to the terrorism of the PLO; you’re contributing to those that are seeking to destroy the nation Israel, and I wouldn’t want to have any part in the contribution to any of those causes myself.
But they’ve confederated against you. Let us cut Israel off.
that the name of Israel may be no more in remembrance. They have consulted together with one consent: they are confederate against God: The tabernacles ( Psa 83:4-6 )
And he names the nations now that have gone together.
Edom, the Ishmaelites; those of Moab, the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines and Tyre; Assur also is joined with them: and they have the help of the children of Lot ( Psa 83:6-8 ).
Now he’s saying, “God, wipe them out.”
Do unto them like you did to the Midianites ( Psa 83:9 );
In the time… in the book of Judges when the Midianites came against the children of Israel and Gideon went out against them.
Do as you did to Sisera, and as to Jabin, there at the brook Kison ( Psa 83:9 ):
Or Sisera, and Jabin. God, as You’ve driven a spike through their skull. You know, get them, God.
Make their nobles like Oreb, and Zeeb ( Psa 83:11 ):
Who were in the book of Judges also. Oreb and Zeeb are about the eighth chapter, or the seventh chapter of the book of Judges.
and unto the princes of Zebah, and Zalmunna ( Psa 83:11 ):
These were all princes that were slain of the Midianites who had come against Israel at the time of Gideon and were destroyed by… some by Gideon and others by the Ephraimites who came to help Gideon.
Who said, Let us take ourselves the houses of God in possession. O my God, make them like a wheel; as the stubble before the wind. As the fire burns wood, and the flame sets the mountains on fire; So persecute them with thy tempest, and make them afraid with thy storm. Fill their faces with shame; that they may seek thy name, O LORD. Let them be confounded and troubled for ever; yea, let them be put to shame, and perish: That men may know that thou, whose name alone is JEHOVAH, art the Most High over all the eaRuth ( Psa 83:12-18 ).
“God, do these things in order that men might know that You are over all things.” And that was the real cry behind, “O God, it seems that these people have gathered against You, against Your purposes. Now God, put them to silence. Stop them, Lord, that people might learn to respect You.” “
Fuente: Through the Bible Commentary
This is a Psalm that is not often read, and very seldom expounded, I should think. According to the title, it is A Song or Psalm of Asaph. Asaph is one of a little group of poets who flourished side by side with David. This is a patriotic hymn. The nation was about to be attacked by many adversaries; so, like a true patriot, the poet desired that God would give the victory to his people, and deliver them. You may regard this Psalm as a prophecy, it reads like a prayer or wish of the writer, and no doubt it is so; but it may also be read as a prophecy of what will happen to the enemies of Gods people.
Psa 83:1-2. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.
Gods enemies are making a noise, and the psalmists prayer is that the Lord himself will speak and answer them. Gods voice made the heavens and the earth: He spake, and it was done; he commanded, and it stood fast. A single word from him will win the day. The poets prayer is not, Grant a leader bold and brave, but, Lord, speak, speak! For, lo, thine enemies make a tumult. The enemies of Israel were the enemies of God. If they were our enemies only, we might keep silence; but as they are also the enemies of God, our loyalty to the Lord compels us to cry unto him to speak against them.
Psa 83:3. They have taken crafty counsel against thy people, and consulted against thy hidden ones.
Craft goes with power in plotting against Gods people. The seed of the serpent are like him from whom they came, and of him it is said, Now the serpent was more subtle than any beast of the field which the Lord God had made; and the seed of the serpent are very full of crafty counsel and subtlety. This the psalmist mentions in his prayer, and then he looks to God to countermine their mines, to baffle their craft, and by his wisdom to save his people.
Psa 83:4. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.
So terrible was the anger of these nations against Gods people that nothing would content them but the destruction of Israel, the blotting out of its very name from the memory of men; and I am sure that, if the world could have its way, it would extinguish the Church of Christ. You notice, in these days of boasted liberality and pretended charity, that the charity is only for error; but for the old gospel there is no charity. The cry concerning it is, Let it be cut to pieces; let it be destroyed. It is an old nuisance, put it out of the way. This is how the enemies of God would have it, that the name of Israel may be no more in remembrance.
Psa 83:5. For they have consulted together with one consent: they are confederate against thee:
There were many nations of heathens, and they were agreed in nothing except in their hatred of Israel. There they were agreed, as Herod was the friend of Pilate while Christ was under examination, but not at any other time. The psalmist mentions ten different nations which had banded themselves together against Gods chosen people Israel. Ten against one is long odds but then God was on the side of Israel. One man with God is in the majority, however many there may be on the other side, for God counts for more than all who can be against him.
Psa 83:6. The tabernacles of Edom,
These descendants of Esau, Jacobs twin brother, ought to have been the best friends of Israel, but they were the worst of their enemies. How often does it happen that kinship in blood makes no kinship in grace! A mans foes shall be they of his own household.
Psa 83:6. And the Ishmaelites;
These again were near akin to the seed of Abraham and Isaac; but the Ishmaelites were always among the most bitter enemies of Israel.
Psa 83:6. Of Moab,
Moab was descended from a daughter of Lot.
Psa 83:6. And the Hagarenes;
Perhaps descended from Hagar by some other husband.
Psa 83:7. Gebal, and Ammon, and Amalek;
All these were hereditary enemies of Israel, Amalek especially so, for God had determined that there should be war with Amalek throughout all generations.
Psa 83:7. The Philistines
These were the old enemies of Israel. Remember how Samson fought with them, and what tugs of war David had with them.
Psa 83:7. With the inhabitants of Tyre;
What were they about in warring against Gods people? They were merchants, shippers. Yes; but it sometimes happens that, when worldly craft is in danger, men of trade and commerce can be as bitter against true religion as anybody else.
Psa 83:8. Assur also is joined with them: they have holpen the children of Lot. Selah.
Here is a mention of the growing power of Assyria. What a host there was, what a band of enemies against Gods people! Oh, dear friends, I trust that none of us will have our names written in this black list! Be not enemies of God and of his truth; for, if so, you will wage a losing battle. Let the tow fight with the flame, or the dust with the wind, they will speedily be overcome, and woe be unto the man who contends with his Maker! What can he do? Let us, brethren, be on Gods side. God grant, of his grace, that we may never lift a hand against his cause!
Now comes the prayer or prophecy of the poet.
Psa 83:9-10. Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison: which perished at Endor: they became as dung for the earth.
In those great battles the enemies of the Lord and his people were utterly cut in pieces. Mighty men as they were, they left their corpses to manure the soil.
Psa 83:11. Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna.
These were four princes who were slain by Gideon and his allies; two of them bore the names of wolf and raven, cruel names, and war is ever a cruel thing. But what had they done, these men of arms, these mighty warriors? The psalmist tells us:
Psa 83:12. Who said, Let us take to ourselves the houses of God in possession.
They were not content with their own houses, they wanted Gods houses; and there are some men who can never rest except when they are doing mischief to the cause and cross of Christ. Woe unto them, for the fate of Oreb and Zeeb shall be theirs in due time!
Psa 83:13. O my God, make them like a wheel; as the stubble before the wind.
Or rather, Thou shalt make them a wheel, never still. The real translation, I think, would be, Make them like those light dry flowers which are blown by the wind across the plains. Mr. Thomson, in his Land and the Book, speaks of the branches of the wild artichoke which form a sphere or globe a foot or more in diameter, and he says that he has seen thousands of them come wheeling along. Isaiah calls them, a rolling thing before the whirlwind. A puff of wind would come and take them in one direction, and then a contrary wind would drive them in quite another direction, they are so light, downy, gossamer-like, that they never can rest. Now this is just what happens to many men who set themselves against God and his grace. They are like rolling things never at rest, believing nothing, knowing nothing, hoping nothing, comforted by nothing, they are like a wheel. Oh, that we may never know by personal experience what this means, Make them like a wheel, as the stubble before the wind! You know how that is; the stubble is blown up, down, to the right, to the left, whichever way the wind blows. Are any of you like that tonight? Have you no stability? Have you no good hope for the future? When you think about death and eternity, are you like the stubble before the wind? If so, God have mercy upon you, and bring you to the only place where you can obtain salvation and stability!
Psa 83:14. As the fire burneth a wood, and as the flame setteth the mountains on fire;
Travelers tell us that they have sometimes seen the sides of mountains all ablaze where the timber, growing old, and everything being dry in the heat of summer, a chance spark has set the whole on a flame. This is what God will do with his enemies. He will as certainly and as readily destroy them as the wood is burnt with fire, or the mountains side is consumed by the raging flames. Who will stand against God then? Who will dare attempt it? Consider his great might, and flee from his wrath.
Psa 83:15. So persecute them with thy tempest,
Or, Thou wilt so follow them up with thy tempest.
Psa 83:15-16. And make them afraid with thy storm. Fill their faces with shame; that they may seek thy name, O LORD.
That is the prayer which we might pray tonight for all those who are denying the Godhead of Christ, and his great sacrifice of the Cross, and for all who reject the inspiration of Scripture and the blessed doctrines of grace. O Lord, fill their faces with shame, that they may seek thy name! Oh, that men did but know their own character! If they did but feel ashamed of their own sin, they might be led to seek the name of God.
Psa 83:17. Let them be confounded and troubled for ever;
Or rather, They shall be confounded and troubled for ever. That is an awful passage, Confounded and troubled for ever.
Psa 83:17-18. Yea, let them be put to shame, and perish: that men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.
You notice that, when I read the Scriptures, wherever I find the word LORD in capital letters, I read it as Jehovah, for so it should be. I wish that the translators of the Revised Version had had the courage of their convictions, and had so translated it, for we want that grand name back, Jah, Jehovah. Let me entreat you never to trifle as some do with that sacred word Hallelujah, or Hallelujah, praise to Jehovah.
Fuente: Spurgeon’s Verse Expositions of the Bible
Psa 83:1
A PLEA FOR GOD TO CONFOUND HIS ENEMIES;
THIS IS THE LAST OF THE ASAPH PSALMS.
There is an extensive list of God’s enemies given in the psalm, but the tragedy is that Israel herself should have been numbered among them. The whole attention of her people should have been in the direction of loyalty to God and a true exhibition of the righteousness which His Law required of them, but, instead, there was this constant plea for God to wreak vengeance and destruction upon their enemies. God indeed eventually did just that very thing, but it also included the judgment and destruction of God’s enemies within Israel herself, only the righteous remnant being spared.
This psalm naturally divides into two parts: (1) a description of the threatening situation confronting Israel (Psa 83:1-8); and (2) a devout prayer to God for him to destroy his enemies, which were also the enemies of Israel (Psa 83:9-18).
The world’s scholarship is unable to determine, with any certainty, any particular time in the whole history of Israel that fits the picture revealed here. Briggs gave the occasion as, “During the time of Nehemiah. Leupold wrote that the occasion was, “That described in 2 Chronicles 20, when Jehoshaphat was attacked by Edom, Moab and Ammon. Addis thought he had found the occasion in 1 Maccabees 5, “In the year 165 B.C. Rawlinson selected an occasion in the times of David, described in 2 Samuel 10, and 1 Chronicles 19. “Then only do we find a record of Asher (Assyria) helping the children of Lot (Moab and Ammon).
The group of nations here listed as enemies of Israel were, “Probably never united for any common end.” The enemies mentioned here did not even exist all at the same time. Assyria, for example was not an effective enemy of Israel till long after the times of David; and in the times of the Maccabees, “Both Amalek and Assyria had long previously been blotted out of the roll of nations. Whatever degree of probability may exist that any of the four occasions proposed above could be correct appears to this writer as favoring that proposed by Rawlinson; but against that selection is that fact that the majority of the enemies mentioned in this chapter are not even mentioned in any of the wars, invasions, and threatenings that are recorded in the Holy Bible.
Maclaren offered a bold solution to this difficult problem, admitting at the same time that there were weighty objections to it, and also pointing out that there are also weighty objections against every other proposed solution.
“The failure of all attempts to point to a period when all the allies here represented as confederate against Israel were, or even could have been, united in assailing it, inclines one to suppose that the enumeration here is not history, but poetic idealization. The psalm would then be, not the memorial of a fact, but the expression of the standing relation between Israel and the outlying heathendom.
The very fact that enemies from all four directions are mentioned, enemies of various nationalities, and enemies dating back to the times of Joshua and also in the times of David, Jehoshaphat, and Hezekiah – all these appear to be a kind of composite including all the enemies Israel ever had.
The picture that emerges then, is that of the entire hostile world, forgetting their differences, and burying their mutual hatreds and animosities, in order to make common cause against “The Israel of God.” Herod and Pilate became friends in their opposition to Christ; and here we find the equivalent of it in the Old Testament, where all the world surrounds the Chosen of God, making common cause against them, hating them with malicious hatred, and determined even to exterminate them and blot out their very name from the face of the earth! This psalm describes a situation that includes all of this.
The only reasonable alternative to Maclaren’s interpretation would be to suppose that at some period, “During the eighth or ninth centuries, Judah was in danger of invasion by such a coalition as that named here. No such occasion is known; but considering the vast ignorance of all men about countless things that took place in those centuries, there might well indeed have been just such an occasion as that described here. We believe that either this or Maclaren’s interpretation may be accepted without any violation of what the sacred text actually says.
The paragraphing we have chosen is that proposed by Albert Barnes.
Psa 83:1
PRAYER FOR GOD; NOT TO BE SILENT
“O God, keep not thou silence:
Hold not thy peace, and be not still, O God.”
The repetition here, the rapidity of the appeals, and the whole tone of the passage bespeak the urgency of the situation. The language here is that of petition, not of command; and, “This passage denotes that the danger is imminent, and that the necessity for God’s intervention was urgent.
E.M. Zerr:
Psa 83:1. The three parts of this verse make up another of David’s many supplications to God. He was concerned over the activities of the enemies about him.
Fuente: Old and New Testaments Restoration Commentary
The psalmist has a vision of the confederacy of all the enemies of the people of God. This he describes as to its process, it constitution, and its purpose. They have taken counsel together with the avowed purpose of the annihilation of the very first part of the psalm ends (vv. Psa 83:1-8).
The song then becomes a prayer definitely for the destruction of this confederacy, and the confusion of its purpose. Past victories are referred to, and in a strong and overwhelming sense of peril the cry for the Divine activity is poured forth. Here again, as constantly, this attitude of the singer must be accounted for according to his own declaration. In describing the confederacy he declared,
For they have consulted together with one consent; Against Thee do they make a covenant.
At the close of the prayer he says,
That they may know that Thou alone, Whose name is Jehovah Art the Most High over all the earth.
These singers of the ancient people were all inspired supremely with a passion for the honour of God. With them, as with the prophets, selfish motives were unknown. Selfishness sings no songs, and sees no visions. On the other hand, a passion for the glory of God is capable of great sternness, as well as of great tenderness.
Fuente: An Exposition on the Whole Bible
The Most High over All the Earth
Psa 83:1-18
This psalm was composed on the occasion described in 2Ch 20:1-37, where we learn that at a great crisis the Spirit of God came on Jahaziel, one of the sons of Asaph, Psa 83:14. It was written to be sung before the battle, in anticipation of certain victory. The Levites chanted it, with a loud voice on high, as Jehoshaphats army marched out against the great confederacy of nations, which threatened the very existence of Israel. There were strong reasons for Gods interposition, for Israels foes were Gods foes also. It was His people that were the target of this crafty conspiracy. Were they not His hidden ones, Psa 83:3? Should a hostile world pluck them from the hollow of His hand? When our life is hid with Christ in God, we may confidently appeal for His safe-keeping.
The fate here imprecated savors of Moses rather than of Jesus Christ, Psa 83:9-18. Our Lords way is to seek the conversion of the heathen. At the same time it may at least be urged that Israel did not pray thus to gratify a personal vindictiveness, but that the great world of men might know God to be Jehovah. Out of the mighty convulsions that sweep across society, we know that the coming of the divine Kingdom is somehow being prepared. God can make even the wrath of man to praise Him, Psa 76:10.
Fuente: F.B. Meyer’s Through the Bible Commentary
Psalm 83
The Final Enemies Overthrown
1. The enemies in confederacy (Psa 83:1-8)
2. Their complete defeat and fate (Psa 83:9-18)
Elsewhere in prophecy we read of the confederacies of nations, Israels enemies, coming against the land of Israel in a final great onslaught. There will be an invasion from the north mentioned in Isa 29:1-24; Joe 2:1-32; Dan 8:9-12, and in Zec 12:2. Then there will also be Gog and Magog invading the land (Eze 38:1-23, etc.). It seems the former is in view here. The godly remnant prays and speaks of these invading hosts as His enemies calling upon the Lord to deal with them. Their satanic object is to cut them off from being a nation. They remind the Lord of what He did with Israels former enemies and treat them likewise, so that Jehovah may become the Most High (Gods millennial Name) over all the earth
Fuente: Gaebelein’s Annotated Bible (Commentary)
of Asaph: or, for Asaph
Keep: Psa 28:1, Psa 35:22, Psa 44:23, Psa 50:3, Psa 109:1, Psa 109:2
be not: Isa 42:14
Reciprocal: Exo 14:14 – hold Jos 11:1 – he sent Jdg 8:21 – slew 1Ch 6:39 – Asaph 1Ch 15:17 – Asaph 1Ch 25:2 – Asaph Neh 12:46 – and Asaph Psa 44:7 – put them Isa 64:12 – General Jer 50:11 – ye destroyers Dan 6:7 – have consulted Hab 1:13 – holdest
Fuente: The Treasury of Scripture Knowledge
Victory over the last assault of evil.
A Song, a Psalm of Asaph.
Israel being now set right within, the tempest may roar against her; but there is no rotten core any more, to make the tree break. Still, she must find, but she shall find, her resource in God. The eighty-third psalm closes the series with a great confederacy of the nations hurling itself against Israel’s shield, only to be dashed in ruin from it; and Jehovah is thus made known in all the earth in His supremacy of power.
1. In the first section the case is stated which demands the intervention of God. The nations of the earth are in rebellion against Him, and the psalmist cries for Him to act and not be still. His enemies are all astir, and full of anticipated triumph. They are in movement against the people of God, through whom alone they can attack Him; but who are hidden from them in a safe place of shelter, which they discern not, -which they must be made to realize. They mean nothing less than to cut off Israel as a nation from the face of the earth, and cause the very memory of them to be lost.
2. The allied foes are now enumerated, compacted together in covenant against God Himself. They are Israel’s immediate neighbors, as far as we know them; and indeed, largely their kindred, with Philistia and Tyre, who were in the borders of their land. One power only beyond these is mentioned, as aiding and abetting, rather than instigating, the attack: and that is Assyria. Israel’s foes are thus all round her: Edom, Ishmael, and Moab in the south; Ammon and Amalek on the east; the Philistines and Tyrians on the west coast; and Assyria to the north. There are two not certainly known, -Gebal and the Hagarenes or Hagarites. The last stand, in the second member of the sixth verse, over against Ishmael in the first place, and in the same connection with Moab as Ishmael with Edom. Were they, perhaps, as their name might intimate, but a branch of the Ishmaelites themselves, which had attained a similar independence of the original tribe to that which the Amalekites held in regard to Edom? This, which is easily conceivable of these wandering peoples, seems the most probable conjecture, though it is but that. Gebal is only mentioned here, if that in Eze 27:9 (and which was the seat of the Giblites of Jos 13:5.) is different.
The names, as a whole, are difficult to connect, as is generally sought, with any event in Israel’s past history, which (if it could be established) would not, of course, prevent an application to that prophetic future with which these psalms are so evidently connected. It is, as we know, the commonest thing, if not the rule, to make some impending historical event the text of a prediction as to the latter days. But it is also difficult in many ways to connect an irruption of these peoples, most of whom have disappeared long since, with Israel’s prophetic history, as far as we have yet come to an understanding of it. That there is a revival of many of the old nations in the last days, and a replacement of them in the positions they occupied of old, is clear, and has begun even to be fulfilled before our eyes, as in the case of the Greek and the Italian kingdoms. Many of the scattered tribes which are classed in general under the common name of Arabs, may be Moabites, Ammonites, and such like. In all this there is no very great difficulty. On the other hand, while the Assyrian is prominent in Isaiah in connection with Israel’s troubles in the latter day, the list of the nations that come with Gog against her (as given in Eze 38:1-23; Eze 39:1-29) is plainly different, and they are much further off than what are enumerated here. We must leave the precise application of what is here, therefore, in uncertainty. The day will declare it; for of its being a prophecy of the last times there can be no reasonable doubt. Rather than an attack of distant enemies, however, it is an attempted settlement of old scores with Israel on the part of neighboring and kindred races. With the exception of Assyria, Israel is to possess herself of all this territory and such an attack on their part may naturally lead to this.
As to the numerical structure, it is not strange that (with so much else uncertain) there should be room for much uncertainty as to the meaning of it. If the Hagarenes are really but an independent section of Ishmael, then those named in the second verse are all of Israelitish kin. The third verse is much more doubtful, as Ammon had her land expressly preserved for her, along with Moab and Edom. This is the main difficulty; for Gebal may after all be the Phoenician Gebal of Ezekiel and Joshua, and would then be within the limits of Israel’s original inheritance; and Amalek, being condemned to utter extinction, would forfeit her land to Israel, and so be within her limits. As to Philistia and Tyre, there can be no question. Finally, the fourth verse seems to have no difficulty in relation to Asshur.
Edom and Moab will (with Ammon) lose what had been reserved for them, and Israel possess their territory also, which comes plainly into their final inheritance; but the very attack upon Israel here predicted would be, as before-said, a sufficient reason for this, and thus all would be in harmony. But the exceptional place of Ammon in this enumeration is a difficulty as to all this, to which I have no key, and must leave it as an evident objection.
3. The confederacy is paralleled with Midian’s overflow of the land in the days of Gideon, and with Sisera and Jabin; in the time of Deborah. The psalmist prays that their destruction may be like theirs; and their “anointed ones,” set apart to special place among them; be like the kings that fell by Gideon’s hand. They too would have seized upon the dwelling-places of God in the land, and possessed themselves of His inheritance.
4. He prays that, in the hands of the Mighty God, they may be like chaff or thistledown whirled by the wind; -that, as the fire catches hold of a wood, or the flame of the volcano sets on fire the mountains, so the anger of God may pursue them and His presence terrify them like the breath of the hurricane. But
5. The end is to be the blessing of man in the exaltation of God, -that man may find his place with God. He must needs be abased for this, and the pride hid from him; that hides the thee of God. Yea, the destruction of His foes is to make Him known as Supreme, who is alone Jehovah, the Immutable because the Perfect One. Thus fittingly the psalms of Asaph close.
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 83:1-2. Keep not thou silence, O God Plead for us, not by words, but by thy actions; hold not thy peace Hebrew, , al techeresh: be not deaf, to our prayers, and to the blasphemies of thine and our enemies. Be not still That is, unactive and unconcerned for us. For lo, thine enemies They who are not only enemies to us, thy people, but also to thy will, and name, and glory; make a tumult , jehemajun, rage and roar, like the waves of the sea, or, make a tumultuous noise, both with their tongues, reproaching thee and threatening us, and with their arms. And have lifted up the head Are grown potent, and insolent, and scornful.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
This psalm bears the style and character of Asaphs composition. It has been referred to the time of Hezekiah, when Sennacherib came up against Judea; but he came equally against Egypt, and all the nine nations mentioned here. It has also been referred to the time of Jehoshaphat, when the Ammonites and Moabites slew each other, 2 Chronicles 20.; but there is no time in which all those nine nations fought in a sort of ill-joined league, except the time of David, who put them all more or less under tribute. The inhabitants of Tyre were not in alliance with Moab. Whereas Assur, Psa 83:8, was joined with them, and David fought hard and conquered near the Euphrates, against Hadadezer. 2Sa 8:3-12. This is more apparent from Psa 83:4.
Psa 83:3. They haveconsulted against thy hidden ones. tsephuneyca. This is a new title given to the pious Hebrews. The LXX and the Vulgate read, thy saints. They are Gods secret treasure; they shall be mine, saith the Lord, in the day when I make up my jewels.
Psa 83:4. Let us cut them off, viz. Israel. David reigned over all Israel, whereas Jehoshaphat reigned over Judah only. Therefore the psalm must refer to Davids victories over the nations that combined against him.
Psa 83:6. The tabernacles of Edom; the dwellings or tents of Edom.
Psa 83:13. Make them like a wheel. galgal, which signifies a wheel, and straw, chaff, and dust, whirled by the wind. It may also signify the whirlwind, which takes up refuse, and whirls it away; or the wheel with which the ancients threshed their corn. Make them as chaff before the wind, or on a threshing floor.
Psa 83:17. Let them be confounded. The usual prayer in war songs for victory; and the prayers they offered for victory include prayers for the destruction of their enemies. Yet there seems to be a measure of grace in the issues of these prayers, that they might know JEHOVAH to be as his name, great above all gods.
REFLECTIONS.
When David had ascended the throne of all Israel, and when the neighbouring nations came to know the high character of Israels king, they formed a league for their own safety, and for his destruction. We find named in this confederacy, the Tyrians; the Gebalines, adjacent to Tyre; and Assur or the Assyrians, in the north. In the south we find the Philistines; the Hagarenes or Saracens; the nation of Ishmael; of Amalek, though now small; also of Ammon and Moab. These nine nations, strange to say, had formed the design to blot out the name of Israel. The psalm is therefore of vast historical importance, as it fully justifies the character of David in making war with all his neighbours; demonstrates the ignorance of infidels who declaim against him, without knowing the cause; and it realizes the adage of the heathen, He whom God destroys is first mad.
The confederacy of the nine nations contributed, while it brought the last of punishments on the heathen, to exalt David in wealth and power above all the kings of the east. This psalm formed an interesting recollection to the Hebrew nation of the signal mercies of God to their country and their king.
We may mark next the piety of David; he began with the protection and defence of his country by fervent prayer to God, and by acts of faith founded on past mercies. He asks Gideons salvation, and that God would make them like a wheel; but several critics think it should be thistle-down, for the Hebrew will bear that reading, and it best agrees with stubble or chaff blown away with the wind. He prays farther, that God would cover their faces with shame, that men, or rather that they may know that his name alone is JEHOVAH, high over all the earth. Hence christians may learn, that as God gave David a series of victories for the protection of Zion, so he will still defend his saints; and how great soever the enemies of the church may be, our JEHOVAH Jesus is a great king above all gods. He sits in the heavens, and laughs them to scorn.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
LXXXIII. The date can be fixed with a near approach to certainty. The clue is furnished by 1 Maccabees 5. The victories of Judas Maccabus and the cleansing of the Temple in 165 B.C. (p. 607) were followed by a general uprising of the neighbouring States, which were jealous of Judah and bent on hindering its national revival. So far as we know, no simultaneous attack of this kind had ever occurred before or ever occurred again. But the political situation exactly corresponds to that here presupposed. To each account the names of the Edomites, Ammonites, Philistines, Arabians, Tyrians are common. The object of the attack is also identical, viz. to cut off Israel from being a nation. The poet recalls past victories in the time of the Judges and prays that Israels enemies in his own time may meet with crushing defeat. Of the hostile nations mentioned Edom was on the S., Ammon on the E. of Israel, the Ishmaelites seem to have lived on the N. of the Sinaitic wilderness, the Hagarenes (mentioned only here and 1Ch 5:10; 1Ch 5:19 f.) were an Arab (or Araman) tribe on the E. of Jordan. Gebal was the mountainous region (cf. Arabic Jebel = mountain) S. of the Dead Sea; the Amalekites dwelt originally on the S. of Canaan. Some of these nationalities existed no longer, and are used here poetically as types of Israels foes. It is surprising to find Assyria linked with these petty powers. But Assyria in late Heb. stands for Syria (Num 24:23*), which indeed is a mutilated form of the same word. Antiochus Epiphanes had withdrawn to Persia and left only a detachment under Gorgias (1 Mac. 559) as a defensive against the Jews. The children of Lot were Moab and Ammon (Gen 19:37 b).
Psa 83:9-12. For the victories over the Canaanites and Midianites, see Judges 4-7. For habitations (Psa 83:12) read habitation (LXX).
Since the Ps. makes no mention of the victories which Judas Maccabus won over the hostile States we must place it after, but not much after, 165 B.C.
Fuente: Peake’s Commentary on the Bible
PSALM 83
The judgment of the nations confederated against God and His people Israel.
Psalm 82 deals with the corrupt leaders within the circle of God’s people. Psalm 83 deals in judgment with the confederated enemies of God’s people who oppose them from without.
(v. 1) The psalm opens with an appeal to God that He would no longer keep silence, and refrain from acting in the presence of His enemies.
The silence of God and His non-intervention in the presence of the wickedness of men and the sufferings of His people, is a great test for faith. Nevertheless, faith knows that, in God’s due time, when evil is ripe, God must intervene. Hence the appeal that God would no longer keep silence.
(vv. 2-4) The godly soul, looking on to the last great confederacy of the nations against God and His people, sees that wickedness calls for judgment. The enemies of God, taking occasion by His long suffering and silence, raise their voice against God and exalt themselves. This hatred of God is expressed against God’s people – His hidden ones whom God has secretly sheltered, even if for a time He does not publicly intervene on their behalf (cp. Psa 31:20).
The intention of the enemy is to cut off Israel as a nation from the face of the earth, with the desire that their very memory may perish.
(vv. 5-8) In seeking to achieve this end the nations confer together, forming themselves into a confederacy against God. The nations immediately surrounding the land of Israel are enumerated. They are aided by the Assyrian from the north.
(vv. 9-17) The psalmist encouraged by the former interventions of God on behalf of His people, appeals to God to act against His enemies as in the days of old. He prays that they may be like the chaff before the wind; that the fire of judgment may consume them, and the storm of judgment fill them with terror. Thus may the enemies of the Lord be filled with shame and come to destruction.
(v. 18) The psalmist anticipates the result of God’s intervention in judgment. The end will be that men will know that Jehovah – the God of Israel – is the Most High over all the earth.
Fuente: Smith’s Writings on 24 Books of the Bible
83:1 [A Song [or] Psalm of Asaph.] Keep {a} not thou silence, O God: hold not thy peace, and be not still, O God.
(a) This psalm seems to have been composed as a form of prayer against the dangers that the Church was in, in the days of Jehoshaphat.
Fuente: Geneva Bible Notes
Psalms 83
Asaph prayed that God would destroy the enemies that threatened to overwhelm Israel, as He had done in the past. This is a psalm of national (communal) lament, and it is the last of the psalms attributed to Asaph (Psalms 50, 73-83).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. The danger of destruction 83:1-8
The psalmist cried out to God to act for His people by expressing the alternatives negatively (Psa 83:1). He described how Israel’s enemies had conspired to oppose God by destroying His people. Asaph used a chiastic structure to connect God’s interests with those of His nation (Psa 83:2-5). He then listed Israel’s enemies (Psa 83:6-8). The Hagarites (Hagrites, NIV), or descendants of Hagar, were the Ishmaelites. Gebal is another name for Byblos, a strong town in Lebanon. Lot’s children were the Moabites and the Ammonites.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 83:1-18
THIS psalm is a cry for help against a world in arms. The failure of all attempts to point to a period when all the allies here represented as confederate against Israel were or could have been united in assailing it, inclines one to suppose that the enumeration of enemies is not history, but poetic idealisation. The psalm would then be, not the memorial of a fact, but the expression of the standing relation between Israel and the outlying heathendom. The singer masses together ancient and modern foes of diverse nationalities and mutual animosities, and pictures them as burying their enmities and bridging their separations, and all animated by one tell hatred to the Dove of God, which sits innocent and helpless in the midst of them. There are weighty objections to this view; but no other is free from difficulties even more considerable. There are two theories which divide the suffrages of commentators. The usual assignment of date is to the league against Jehoshaphat recorded in 2Ch 20:1-37. But it is hard to find that comparatively small local confederacy of three peoples in the wide-reaching alliance described in the psalm. Chronicles enumerates the members of the league as being “the children of Moab and the children of Ammon, and with them some of the Ammonites,” which last unmeaning designation should be read, as in the LXX, “the Meunim,” and adds to these Edom. {2Ch 20:2, corrected text} Even if the contention of the advocates of this date for the psalm is admitted, and “the Meunim” are taken to include the Arab tribes, whom the psalmist calls Ishmaelites and Hagarenes, there remains the fact that he names also Philistia, Amalek, Tyre, and Asshur, none of whom is concerned in the alliance against Jehoshaphat. It was, in fact, confined to eastern and southeastern nations, with whom distant western tribes could have no common interest. Nor is the other view of the circumstances underlying the psalm free from difficulty. It advocates a Maccabean date. In RAPC 1Ma 5:1-68 it is recorded that the nations round about were enraged at the restoration of the altar and dedication of the Temple after its pollution by Antiochus Epiphanes, and were ready to break out in hostility. Cheyne points to the occurrence in Maccabees of six of the ten names mentioned in the psalm. But of the four not mentioned, two are Amalek and Asshur, both of which had been blotted out of the roll of nations long before the Maccabees era. “The mention of Amalek,” says Cheyne, “is half-Haggadic, half-antiquarian.” But what should Haggadic or antiquarian elements do in such a list? Asshur is explained on this hypothesis as meaning Syria, which is very doubtful, and, even if admitted, leaves unsolved the difficulty that the subordinate place occupied by the nation in question would not correspond to the importance of Syria in the time of the Maccabees. Of the two theories, the second is the more probable, but neither is satisfactory: and the view already stated, that the psalm does not refer to any actual alliance, seems to the present writer the most probable. The world is up in arms against Gods people; and what weapon has Israel? Nothing but prayer.
The psalm naturally falls into two parts, separated by Selah, of which the first (Psa 83:1-8) describes Israels extremity, and the second (Psa 83:9-18) is its supplication.
The psalmist begins with earnest invocation of Gods help, beseeching Him to break His apparent inactivity and silence. “Let there be no rest to Thee” is like Isa 62:6. God seems passive. It needs but His Voice to breathe dreary silence, and the foes will be scattered. And there is strong reason for His intervention, for they are His enemies, who riot and roar like the hoarse chafing of an angry sea, for so the word rendered “make a tumult” implies. {Psa 46:3} It is “Thy people” who are the object of their crafty conspiracy, and it is implied that these are thus hated because they are Gods people. Israels prerogative, which evokes the heathens rage, is the ground of Israels confidence and the plea urged to God by it. Are we not Thy “hidden ones”? And shall a hostile world be able to pluck us from our safe hiding place in the hollow of Thy hand? The idea of preciousness, as well as that of protection, is included in the word. Men store their treasures in secret places; God hides His treasures in the “secret of His face,” the “glorious privacy of light” inaccessible. How vain are the plotters whisperings against such a people!
The conspiracy has for its aim nothing short of blotting out the national existence and the very name of Israel. It is therefore high-handed opposition to Gods counsel, and the confederacy is against Him. The true antagonists are, not Israel and the world, but God and the world. Calmness, courage, and confidence spring in the heart with such thoughts. They who can feel that they are hid in God may look out, as from a safe islet on the wildest seas, and fear nothing. And all who will may hide in Him.
The enumeration of the confederates in Psa 83:6-8 groups together peoples who probably were never really united for any common end. Hatred is a very potent cement, and the most discordant elements may be fused together in the fire of a common animosity. What a motley assemblage is here! What could bring together in one company Ishmaelites and Tyrians, Moab and Asshur? The first seven names in the list of allies had their seats to the east and southeast of Palestine. Edom, Moab, Ammon, and Amalek were ancestral foes, the last of which had been destroyed in the time of Hezekiah. {1Ch 4:43} The mention of descendants of Ishmael and Hagar, nomad Arab tribes to the south and east, recalls their ancestors expulsion from the patriarchal family. Gebal is probably the mountainous region to the south of the Dead Sea. Then the psalmist turns to the west, to Philistia, the ancient foe, and Tyre, “the two peoples of the Mediterranean coast, which also appear in Amos {chapter 1; cf. Joe 3:1-21} as making common cause with the Edomites against Israel” (Delitzsch). Asshur brings up the rear-a strange post for it to occupy, to be reduced to be an auxiliary to “the children of Lot,” i.e., Moab and Ammon. The ideal character of this muster roll is supported by this singular inferiority of position, as well as by the composition of the allied force, and by the allusion to the shameful origin of the two leading peoples, which is the only reference to Lot besides the narrative in Genesis.
The confederacy is formidable, but the psalmist does not enumerate its members merely in order to emphasise Israels danger. He is contrasting this miscellaneous conglomeration of many peoples with the Almighty One, against whom they are vainly banded. Faith can look without a tremor on serried battalions of enemies, knowing that one poor man, with God at his back, outnumbers them all. Let them come from east and west, south and north, and close round Israel; God alone is mightier than they. So, after a pause marked by Selah, in which there is time to let the thought of the multitudinous enemies sink into the soul, the psalm passes into prayer, which throbs with confident assurance and anticipatory triumph. The singer recalls ancient victories, and prays for their repetition. To him, as to every devout man, todays exigencies are as sure of Divine help as any yesterdays were, and what God has done is pledge and specimen of what He is doing and will do. The battle is left to be waged by Him alone. The psalmist does not seem to think of Israels drawing sword, but rather that it should stand still and see God fighting for it. The victory of Gideon over Midian, to which Isaiah also refers as the very type of complete conquest, {Isa 9:3} is named first, but thronging memories drive it out of the singers mind for a moment, while he goes back to the other crushing defeat of Jabin and Sisera at the hands of Barak and Deborah. {Jdg 4:1-24; Jdg 5:1-31} He adds a detail to the narrative in Judges, when he localises the defeat at Endor, which lies on the eastern edge of the great plain of Esdraelon. In Psa 83:2 he returns to his first example of defeat-the slaughter of Midian by Gideon. Oreb (raven) and Zeeb (wolf) were in command of the Midianites, and were killed by the Ephraimites in the retreat. Zebah and Zalmunnah were kings of Midian, and fell by Gideons own hand. {Jdg 8:21} The psalmist bases his prayer for such a dread fate for the foes on their insolent purpose and sacrilegious, purpose of making the dwellings (or, possibly, the pastures) of God their own property. Not because the land and its peaceful homes belonged to the suppliant and his nation, but because they were Gods, does he thus pray. The enemies had drawn the sword; it was permissible to pray that they might fall by the sword, or by some Divine intervention, since such was the only way of defeating their God-insulting plans.
The psalm rises to high poetic fervour and imaginative beauty in the terrible petitions of Psa 83:13-16. The word rendered “whirling dust” in Psa 83:13 is somewhat doubtful. It literally means a rolling thing, but what particular thing of the sort is difficult to determine. The reference is perhaps to “spherical masses of dry weeds which course over the plains.” Thomson (“Land and Book,” 1870, p. 563) suggests the wild artichoke, which, when ripe, forms a globe of about a foot in diameter. “In autumn the branches become dry and as light as a feather, the parent stem breaks off at the ground, and the wind carries these vegetable globes whithersoever it pleaseth. At the proper season thousands of them come scudding over the plain, rolling, leaping, bounding.” So understood, the clause would form a complete parallel with the next, which compares the fleeing foe to stubble, not, of course, rooted, but loose and whirled before the wind. The metaphor Psa 83:14 is highly poetic, likening the flight of the foe to the swift rush of a forest fire, which licks up (for so the word rendered scorches means) the woods on the hillsides, and leaves a bare, blackened space. Still more terrible is the petition in Psa 83:15, which asks that God Himself should chase the flying remnants, and beat them down, helpless and panic stricken, with storm and hurricane, as He did the other confederacy of Canaanitish kings, when they fled down the pass of Beth-Horon, and “Jehovah cast down great stones on them from heaven”. {Jos 10:10-11}
But there is a deeper desire in the psalmists heart than the enemies destruction. He wishes that they should be turned into Gods friends and he wishes for their chastisement as the means to that end. “That they may seek Thy face, Jehovah,” is the sum of his aspirations, as it is the inmost meaning of Gods punitive acts. The end of the judgment of the world, which is continually going on by means of the history of the world, is none other than what this psalmist contemplated as the end of the defeat of that confederacy of Gods enemies-that rebels should seek His face, not in enforced submission, but with true desire to sun themselves in its light, and with heart-felt acknowledgment of His Name as supreme through all the earth. The thought of God as standing alone in His majestic omnipotence, while a world is vainly arrayed against Him, which we have traced in Psa 83:5-7, is prominent in the close of the psalm. The language of Psa 83:18 is somewhat broken, but its purport is plain, and its thought is all the more impressive for the irregularity of construction. God alone is the Most High. He is revealed to men by His Name. It stands alone, as He in His nature dots. The highest good of men is to know that that sovereign Name is unique and high above all creatures, hostile or obedient. Such knowledge is Gods aim in punishment and blessing. Its universal extension must be the deepest wish of all who have for themselves learned how strong a fortress against a world in arms that Name is; and their desires for the foes of God and themselves are not in harmony with Gods heart, nor with this psalmists song, unless they are, that His enemies may be led, by salutary defeat of their enterprises and experience of the weight of Gods hand, to bow, in loving obedience, low before the Name which, whether they recognise the fact or not, is high above all the earth.