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83. Psalm 83

¹ O God, do not remain silent;
   do not turn a deaf ear,
   do not stand aloof, O God.
² See how your enemies growl,
   how your foes rear their heads.
³ With cunning they conspire against your people;
   they plot against those you cherish.
⁴ “Come,” they say, “let us destroy them as a nation,
   so that Israel’s name is remembered no more.”

    ⁵ With one mind they plot together;
   they form an alliance against you—
⁶ the tents of Edom and the Ishmaelites,
   of Moab and the Hagrites,
⁷ Byblos, Ammon and Amalek,
   Philistia, with the people of Tyre.
⁸ Even Assyria has joined them
   to reinforce Lot’s descendants. The Hebrew has Selah (a word of uncertain meaning) here.

    ⁹ Do to them as you did to Midian,
   as you did to Sisera and Jabin at the river Kishon,
¹⁰ who perished at Endor
   and became like dung on the ground.
¹¹ Make their nobles like Oreb and Zeeb,
   all their princes like Zebah and Zalmunna,
¹² who said, “Let us take possession
   of the pasturelands of God.”

    ¹³ Make them like tumbleweed, my God,
   like chaff before the wind.
¹⁴ As fire consumes the forest
   or a flame sets the mountains ablaze,
¹⁵ so pursue them with your tempest
   and terrify them with your storm.
¹⁶ Cover their faces with shame, LORD,
   so that they will seek your name.

    ¹⁷ May they ever be ashamed and dismayed;
   may they perish in disgrace.
¹⁸ Let them know that you, whose name is the LORD—
   that you alone are the Most High over all the earth.

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; ⁴³⁰⁴³⁰ Compare the 6th, 7th, and 8th verses of the psalm with 2 Chronicles 20:1, 10, 22; and the 12th verse of the psalm with the 11th verse of that chapter. and sacred history informs us, that one of the Levites, under the influence of the Spirit of prophecy, gave the king assurance of victory, ⁴³¹⁴³¹ The name of this Levite was Jahaziel, and he is expressly said to be a prophet of the race of Asaph, 2 Chronicles 20:14. It is not unlikely that he is the same with Asaph, the author of this psalm. 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.

2 For, behold! thy enemies are tumultuous. As an argument for enforcing the prayer of the preceding verse, it is affirmed that the faithful are oppressed both by the impetuous violence and the crafty policy of their enemies, which, to all human appearance, rendered their escape from death utterly hopeless. When it is said that they are tumultuous and lift up the head, the meaning is, that relying upon their own power, they behave themselves insolently and proudly. By this conduct on the part of their enemies, the minds of the people of God are greatly depressed, and the only way in which they can obtain relief, is by making their moan to Him whose continual work it is to repress the proud. When, therefore, the saints implore his aid, it is their ordinary course to lay before him the perverseness of their enemies. It is worthy of notice, that those who molest the Church are called the enemies of God.

It affords us no small ground of confidence that those who are our enemies are also God’s enemies. This is one of the fruits of his free and gracious covenant, in which he has promised to be an enemy to all our enemies, — a promise for which there is good cause, when it is considered that the welfare of his people, whom he has taken under his protection, cannot be assailed without an injury being, at the same the done to his own majesty. Meanwhile, let us live at peace with all men, as much as in us lies, and let us endeavor to practice uprightness in our whole deportment, that we may be able confidently to appeal to God, that when we suffer at the hands of men, we suffer wrongfully. The pride and violent assaults of our enemies may be combined with craftiness. But when such is the case, it becomes us to yield to God the honor which belongs to him, by resting satisfied that He can succor us; for to break the proud who foam out their rage, and to take the crafty in their own craftiness, is work which He has been accustomed to perform in all ages. To keep us from thinking that we are abandoned to the snares and traps of our enemies, the prophet here seasonably sets before us a consideration calculated to administer the highest consolation and hope, when he calls us God’s hidden ones This expression is understood by some as meaning that the aid and protection which God extends to us, is not apparent to the eye of sense and reason; just as it is said elsewhere of the life of the people of God, that it is hid, (Colossians 3:3.) But this interpretation is too forced, and altogether inconsistent both with the scope of the passage and the natural construction of the words. The design of them is simply to teach that we are hidden under the shadow of God’s wings; for although to outward appearance we lie open, and are exposed to the will of the wicked and the proud, we are preserved by the hidden power of God. ⁴³²⁴³² The Hebrew word translated thy hidden ones, primarily means a treasure, and is so taken in Psalm 17:14. Accordingly, it is here rendered by Mudge, and French and Skinner, “thy treasured ones:” that is, thy peculiar people: those whom thou hast hitherto protected and kept in perfect safety, as in a place of security and secrecy. The Septuagint reads, κατὰ τῶν ἁγίων σου, “against thy saints.” The word is also sometimes put for the sanctuary, as in Ezekiel 7:22. Some therefore think that the temple, and the treasures contained in it, are intended. Accordingly, it is said in another Psalm, (27:5,)

“In the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me.” (Psalm 27:5)

It is, however, at the same time to be observed, that none are hid under the keeping and protection of God but those who, renouncing all dependence on their own strength, betake themselves with fear and trembling to Him. Such as under the influence of a flattering belief in the sufficiency of their own strength to resist, boldly enter the conflict, and, as if devoid of all fear, wax wanton, will ultimately suffer the consequences which result from inadequate resources. ⁴³³⁴³³ “Ils sentiront a la fin a leur grande honte, qu’ils estoyent desnuer de toute vertu.” — Fr. “Will at length find, to their great shame, that they were destitute of all power.” We will then best consult our own safety by taking shelter under the shadow of the Almighty, and, conscious of our own weakness, committing our salvation to him, casting it, so to speak, into his bosom.