August 27, 2024

Does it ever feel like God is holding back?

Psalm 83

Cheryl Reed
Tuesday's Devo

August 27, 2024

Tuesday's Devo

August 27, 2024

Tuesday's Devo

August 27, 2024

Tuesday's Devo

August 27, 2024

Big Book Idea

Thinking and feeling God's way.

Key Verse | Psalm 83:1

O God, do not keep silence;
do not hold your peace or be still, O God!

Psalm 83

O God, Do Not Keep Silence

A Song. A Psalm of Asaph.

1  O God, do not keep silence;
    do not hold your peace or be still, O God!
2  For behold, your enemies make an uproar;
    those who hate you have raised their heads.
3  They lay crafty plans against your people;
    they consult together against your treasured ones.
4  They say, “Come, let us wipe them out as a nation;
    let the name of Israel be remembered no more!”
5  For they conspire with one accord;
    against you they make a covenant—
6  the tents of Edom and the Ishmaelites,
    Moab and the Hagrites,
7  Gebal and Ammon and Amalek,
    Philistia with the inhabitants of Tyre;
8  Asshur also has joined them;
    they are the strong arm of the children of Lot. Selah

9  Do to them as you did to Midian,
    as to Sisera and Jabin at the river Kishon,
10  who were destroyed at En-dor,
    who became dung for the ground.
11  Make their nobles like Oreb and Zeeb,
    all their princes like Zebah and Zalmunna,
12  who said, “Let us take possession for ourselves
    of the pastures of God.”

13  O my God, make them like whirling dust, 1 83:13 Or like a tumbleweed
    like chaff before the wind.
14  As fire consumes the forest,
    as the flame sets the mountains ablaze,
15  so may you pursue them with your tempest
    and terrify them with your hurricane!
16  Fill their faces with shame,
    that they may seek your name, O LORD.
17  Let them be put to shame and dismayed forever;
    let them perish in disgrace,
18  that they may know that you alone,
    whose name is the LORD,
    are the Most High over all the earth.

Footnotes

[1] 83:13 Or like a tumbleweed
Table of Contents
Introduction to The Psalms

Introduction to The Psalms

Timeline

Author and Date

Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.

Key Themes

The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:

  1. Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
  2. Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
  3. Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
  4. Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
  5. Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.

Types of Psalms

The Psalms can be identified according to some basic categories:

Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.

Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.

Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.

Hymns celebrating God’s law (Psalm 119).

Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).

Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).

Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).

Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).

Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).

Structure

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
The Global Message of The Psalms

The Global Message of The Psalms

The Psalms are a resounding call for all God’s people and for all the world to sing! We are called to sing songs of confession and trust in God; to sing songs of thanksgiving and praise. The Psalms summon the global church to take up the cause of calling the world to join in such global and eternal songs of trust in, delight in, and worship of God for his magnificence—especially his magnificence displayed in his saving mercy.

Songs of Honest Lament

There is a surprising degree of honesty found in the prayers and songs of the Psalms. We find honest lament to God, with frequent repetition of questions such as “Why?” and “How long?” The psalmist asks in Psalm 42:9, “Why have you forgotten me?” Another psalm wonders, “Why, O LORD, do you stand far away? Why do you hide yourself in times of trouble?” (10:1; see also 88:14). “How long, O LORD?” is a frequent cry to God in the Psalms (see 6:3; 13:1; 79:5; 89:46).

Such prayers flow from desperately challenging situations, in which life feels overwhelming. Yet they also reflect the confident expectations of our honest cries to our compassionate and faithful God. The Lord invites his people worldwide to be boldly transparent before him—no masks, no pretense—even when the heart is breaking. He promises never to abandon those who belong to him.

Songs of Repentance and Trust

Songs of repentance are scattered throughout the Psalms. In such songs there are confessions of corporate sin—“Both we and our fathers have sinned; we have committed iniquity; we have done wickedness” (Ps. 106:6)—and individual songs of penitence (Psalms 6; 25; 32; 38; 51; 130; 143). These are not hopeless laments, but cries to a God who is a gracious deliverer (6:4), who deals with us according to his great love and mercy (51:1), and whose forgiveness flows from his goodness and not ours (130:3–4).

There is abundant reason to trust such a God for every good thing and in every situation (Psalm 23). To such a God we turn in times of great trouble, when we are at an utter loss in this fallen world. When enemies surround us and there is no one to help, God is our hope for deliverance (Psalm 22). Whether the desperate individual (Psalm 13) or the destitute community (Psalm 12) is in view, God is faithful to his promises. His steadfast love endures. He is worthy of our songs!

Songs of Thanksgiving and Praise

The Psalms are a divinely orchestrated hymnbook of thanksgiving and praise for God’s people. The covenant people of God return thanks to God for his wonderful deeds of deliverance, justice, and defense (Psalm 9), and for his favor and mercies (30:5, 7, 8, 10). All of this moves his people to burst into songs of joy and glad dancing (30:11–12).

In the Psalms, the people of God rejoice in all that God is and all that he has done. These songs of praise exalt God for his unsearchable greatness, his glorious splendor, and his awesome deeds (Ps. 145:3–6). He is worshiped as the King over all creation (93:1),the eternal King (10:16), the King of glory (24:8, 10), the King of all the earth (47:7), and the great King above all gods (95:3).

The Global Message of the Psalms

For all God’s people. The global message of the Psalms is that in light of God’s unfailing love and faithfulness there is a song to be sung by all God’s people everywhere—whatever their circumstances, whatever their emotions, whatever their adversity. The song to be sung will be of varied themes: lament, confession, repentance, thanksgiving, or praise to God. All of these, however, are songs of worship, expressing the universal experiences of God’s people. This is worship of God by the individual and the community, local and global, young and old (Ps. 148:12), now and forever (89:52). For a lost world filled with rebellion and sorrow, there is no greater remedy than a song that brings those who sing it to take refuge in God himself: a song for the oppressed, the hungry, the prisoner, the sojourner, the widow, and the fatherless (146:7–9).

A new song. The message of the Psalms is a call to the whole world to “Sing a new song!” “Oh sing to the LORD a new song; sing to the LORD, all the earth!” (Ps. 96:1). This is not a song of empty promises, but a song full of hope, a song exulting in the salvation of a covenant keeping and merciful God; not a song that fades, but an enduring, eternal song; a song of a God who lifts us out of mud and mire (69:2, 14).

Celebrating salvation. The book of Psalms opens with a picture of the two ways of life—the blessed and fruitful life of the one who delights in God, and the fleeting life of the wicked who (apart from God) stand condemned (Psalm 1). The world is called to set aside folly and to join in the life and song of the Redeemer, celebrating the salvation that is rooted in the sacrifice of the Savior (Psalm 22). This new song has been sung down through the ages; it continues today throughout the world; and it will one day be sung in the very throne room of God (Rev. 14:3).

Summoning the Nations

To the ends of the earth. The global church has a message for the world: join in this song! It is a celebration that will generate further praise—globally, generationally, and eternally. The church is to “declare his glory among the nations!” (Ps. 96:3). From Israel to the Christian church today to the global kingdom that will one day be known to the very ends of the earth, the redeemed of the Lord will come from every nation, tribe, people, and language, giving God thanks and celebrating his grace (Rev. 7:9).

For all nations. There is a message for the nations: “Praise the LORD, all nations! Extol him, all peoples!” (Ps. 117:1). The Lord humbles the nations (9:5, 19, 20), but he extends to all an offer of mercy and grace. One day, the nations will become Christ’s inheritance (2:8). This song begins with us but it must not end with us. There is a glorious globalization of the worship of God that we are privileged to help advance. In Christ we have found fullness of joy and pleasures forevermore (16:11). In turn we call the nations as well to be glad and sing for joy in him (67:4).

Fulfilled in Jesus. The love and mercy of God that forms the heart of the Psalms explodes onto history with the coming of Christ. It is in and through him that believers worldwide see God’s covenant faithfulness right before their eyes.

Spreading God’s glory. That glorious, global worship of God through Jesus Christ is not yet fully known or complete. Generating it is therefore our glad mission while on this earth. We will not rest till God’s glorious name is blessed forever and the whole earth is filled with his glory (Ps. 72:19).

Psalms Fact #3: How are the Psalms divided?

Fact: How are the Psalms divided?

How are the Psalms divided? The Psalms are divided into five books: 1–41; 42–72; 73–89; 90–106; 107–150. Each book ends with a “doxology,” a hymn of praise to God.

Psalms Fact #4: What was the main purpose of the Psalms for the people of God?

Fact: What was the main purpose of the Psalms for the people of God?

What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.

Psalms Fact #6: What is a psalm of lament?

Fact: What is a psalm of lament?

What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.

Psalms Fact #7: How many of the Psalms were written by David?

Fact: How many of the Psalms were written by David?

How many of the Psalms were written by David? David is the author of about half of the Psalms. Other authors include Asaph, Solomon, Moses, and the sons of Korah.

Psalms Fact #9: What defined someone as an “enemy” of the people of Israel?

Fact: What defined someone as an “enemy” of the people of Israel?

What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.

Psalms Fact #10: Are the Psalms poetry?

Fact: Are the Psalms poetry?

Are the Psalms poetry? The Psalms often reflect the feelings or emotions of the person who wrote the psalm. The book of Psalms includes poetry that covers all kinds of emotional feelings and experiences, from anguish and sorrow to great joy and thanksgiving.

Psalms Fact #12: How often does the NT quote from the Psalms?

Fact: How often does the NT quote from the Psalms?

How often does the NT quote from the Psalms? Of all the OT books, the Psalms and Isaiah are by far the two most widely quoted in the NT.

Psalms Fact #13: Selah

Fact: Selah

What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.

Psalms Fact #20: Snares

Fact: Snares

Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.

Psalms Fact #27: A helpful guide

Fact: A helpful guide

A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.

Psalms Fact #28: Memorizing the Psalms

Fact: Memorizing the Psalms

Memorizing the Psalms. The poetic style of the Psalms make them easy to memorize. Throughout the centuries, many believers have memorized all 150 Psalms.

Psalms Fact #40: How long?

Fact: How long?

How long? This question (79:5) occurs nearly twenty times in the Psalms, more than any other question. It is almost always associated with a psalm of lament, such as Psalm 79.

Psalms Fact #41: En-dor

Fact: En-dor

En-dor (83:10) is perhaps most famous for being home to a spiritual medium whom Saul consulted on the eve of his final battle (1 Sam. 28:7–25).

Structure of Psalms

Structure of Psalms

The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.

Book 1 Psalms 1–41 Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2 Psalms 42–72 Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3 Psalms 73–89 The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4 Psalms 90–106 Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5 Psalms 107–150 The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).
OT Testimony that All Are under Sin (3:9)

OT Testimony that All Are under Sin (3:9)

Romans 3 OT Reference
Sinful Condition
v. 10, none is righteous Ps. 14:3/53:3; Eccles. 7:20
v. 11a, no one understands Ps. 14:2/53:2
v. 11b, no one seeks for God Ps. 14:2/53:2
v. 12, all have turned aside; together they have become worthless; no one does good, not even one Ps. 14:3/53:3
Sinful Speech (note progression from throat to tongue to lips)
v. 13a, b, their throat is an open grave; they use their tongues to deceive Ps. 5:10, Septuagint (English, 5:9)
v. 13c, the venom of asps is under their lips Ps. 140:3
v. 14, their mouth is full of curses and bitterness Ps. 10:7
Sinful Action
v. 15, their feet are swift to shed blood Prov. 1:16/Isa. 59:7
v. 16, in their paths are ruin and misery Isa. 59:7
v. 17, and the way of peace they have not known Isa. 59:8
Summary Statement
v. 18, there is no fear of God before their eyes Ps. 36:1
Study Notes

Ps. 83:1–8 The first section describes the Gentile coalition and their evil, crafty plans: let us wipe them out as a nation; let the name of Israel be remembered no more! Facing this danger, the people urge God, do not keep silence.

Study Notes
Psalms Fact #41: En-dor

Fact: En-dor

En-dor (83:10) is perhaps most famous for being home to a spiritual medium whom Saul consulted on the eve of his final battle (1 Sam. 28:7–25).

Study Notes

Psalm Ps. 83. This is a community lament, responding to a situation in which God’s people are threatened by Gentile enemies (vv. 6–8) who aim to destroy them. The psalm asks that God will make these enemies fail miserably, be put to shame, and perish—so that they might come to know the Lord. It is possible (see note on vv. 9–18) that the psalm assumes that Israel must defend themselves, and the prayer is for military victory. Christians use this psalm rightly when they ask God to defeat the enemies of their faith in such a way that even those enemies might come to seek God’s name.

Ps. 83:9–18 The basic request is that these enemies would utterly fail in their scheme. The ultimate reason for Israel’s existence is to serve God’s purpose of restoring true worship and authentic human life among all mankind. Therefore it is really for the good of these hostile Gentiles that they fail in their plan to destroy Israel.

S3:168 Psalm 83

Listen Now

Dive Deeper | Psalm 83

Asaph was a musically gifted individual and fully aware of his special gift. His Hebrew name means "gatherer of people." His heartfelt tugs and pleading cries to God were during a time when His people were being confronted by their enemies. He implores God to work justice for His people and to not stand by in silence.  

Asaph's prayer to God in this psalm serves as an example to us that God desires us to bring all the emotions of our heart before Him. His silence allows Asaph to release his anger and give his desire for justice over to God. In the end, we see that God brings Asaph to a place where he desires for his enemies to know the name of the LORD—that they would know God is the Most High over all the earth. This desire reflects a heart of repentance and love for God and for His desires. 

We probably can all agree that silence can be uncomfortable at times, especially when we're waiting for God to answer our prayers of desperation and immediate needs. But we can faithfully trust God's track record that, in His timing, justice, balance, and order, He works for the good of those who love Him (Romans 8:28). 

One of my favorite verses that is a reminder of God's faithfulness in His timing is Isaiah 40:31, "[B]ut they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint." What might seem like God being silent could be an opportunity for us to respond to God with faithfulness, seeking His presence through prayer, worship, and His revealed will in His Word.

This month's memory verse

Have I not commanded you? Be strong and courageous. Do not be frightened, and do not be dismayed, for the LORD your God is with you wherever you go.”

– Joshua 1:9

Discussion Questions

1. What do you do when God seems silent, but you are desperate for answers to your prayers?  How does God's silence make you feel?

2. Both judgment and salvation happened at the same time on the cross. How does our understanding of God's love and grace for us shape our idea of judging others?

3. When you are hurt by others (enemies), what is your response? Is it to come to God for justice or to seek your own?

4. When was a time that you felt like God was silent, but looking back now, you can see His faithfulness and goodness in that situation?

As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!

MS

Michael Scaman

There was a run of seven psalms about deliverance from enemies. From psalm 77 to Psalm 83 and this is the final Psalm Asaph sings his/their last song, depending on who he/they are. Here 10 enemies opposed Jerusalem. Edom, Ishmaelites, Moab, Hagrites, Gebal, Ammon, Amalek, Philistia, Tyre, Assyria. Enemies near and far to the north south east and west ending with Assyria who carries away the northern tribes. All the nations mentioned in Psalm 83 are depicted as opposing Israel, specifically seeking to conspire against and harm the nation of Israel and its people, often associated with Jerusalem as the central city. “The pastures of God” are under attack. God is called to action. For our good and His glory. God can't be still when enemies make a right royal uproar is pled. “They lay crafty plans against your people; they consult together against your treasured ones” But there is a twist, God would act that the world may know including the enemies. “That they may know that you alone, whose name is the LORD, are the Most High over all the earth”
MS

Michael Sisson

Re: Ps 83:5-8 Psalms 83:5-8 (NASB) For they have conspired together with one mind; Against You they make a covenant: The tents of >>>Edom and the Ishmaelites, Moab and the Hagrites; Gebal and Ammon and Amalek, Philistia with the inhabitants of Tyre; Assyria<<< also has joined with them; They have become a help to the children of Lot. Selah. The coalition of nations described never occurred in antiquity, so some scholars believe these verses hint at a future coalition that will come against Israel.
GJ

greg jones

Good morning Cheryl. I thought this was awesome. “Asaph's prayer to God in this psalm serves as an example to us that God desires us to bring all the emotions of our heart before Him. His silence allows Asaph to release his anger and give his desire for justice over to God. In the end, we see that God brings Asaph to a place where he desires for his enemies to know the name of the LORD—that they would know God is the Most High over all the earth. This desire reflects a heart of repentance and love for God and for His desires.” A lot of people groups are mentioned in this psalm. Picking one to get a feel for what Asaph is requesting. In my mind the Midianites have a fascinating history in the Bible. Like Ishmael Abraham is the father of Midian Genesis 25:2 Genesis 37 Midianite traders show up and pull Joseph out of a pit and either sell him to some Ismaelites who took him to Egypt Genesis 37:28. Or they took him to Egypt on themselves and sold him to Potiphar Genesis 37:36. (One of the examples where Bible scholars would say original Bible editors recognize two Joseph narratives that are slightly different and merge them together.) Moses flees from Pharaoh to Midian and marries the daughter of the Midianite priest Exodus 2:15-16. Numbers 10:29 Moses invites his Midianite brother in law to journey with him to the promise land. Then there’s Numbers chapters 22 and 25 which leads up to Numbers 31, aka “do to them as you did to Midian…who became dung for the ground” Psalm 83:9a,10b. The Lord spoke to Moses, saying, “Avenge the people of Israel on the Midianites. Afterward you shall be gathered to your people.” Numbers 31:1-2 Numbers 31:6-12 the Israelites go to war with the Midianities and pretty much rout them. They kill all the men, save all the women and children, burn the towns and villages, return home with the plunder. Returning home. Moses and Eleazar the priest and all the chiefs of the congregation went to meet them outside the camp. And Moses was angry with the officers of the army, the commanders of thousands and the commanders of hundreds, who had come from service in the war. Moses said to them, “Have you let all the women live? Behold, these, on Balaam's advice, caused the people of Israel to act treacherously against the Lord in the incident of Peor, and so the plague came among the congregation of the Lord. Now therefore, kill every male among the little ones, and kill every woman who has known man by lying with him. But all the young girls who have not known man by lying with him keep alive for yourselves. Numbers 31:13-18 Fill their faces with shame,     that they may seek your name, O LORD. 17  Let them be put to shame and dismayed forever;     let them perish in disgrace, 18  that they may know that you alone,     whose name is the LORD,     are the Most High over all the earth. Most of the things that happen in this Psalm, some don’t, predate Asaph and the monarchy of David. We know of Asaph primarily through the book of Chronicles written after the Exile. Throughout the time of the monarchy Israel continually defeated their enemies. Their greatest down fall was infighting. They struggled to be neighbors amongst themselves. Personally I think this Psalm is written or edited post exile rather than in the setting of Asaph and the monarchy. And the ancient message of the Psalm is-may we, God’s people, know Him more after suffering what those of whom we regarded as our enemies rather than our neighbors for many years. May we “be filled with shame that we may seek your name, O LORD.” Again a great deeper dive this morning the reflections resonated with me.
LD

Lindsey Driscoll

Cheryl, thank you for your deeper dive today. Verses 16-18 are such a bold prayer to ask for shame and defeat for enemies that they would know the name of God. Q3- when I am hurt what is my desire for my enemies? It is often for justice over compassion. Lord thank you that your kindness leads to repentance. “Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance?” ‭‭Romans‬ ‭2‬:‭4‬ ‭ESV‬‬
SB

Sue Bohlin

Thanks Cheryl! V. 3 says, "They lay crafty plans against your people; they consult together against your treasured ones." Asaph wrote this about Israel's human enemies, but it's also true of their--and our--spirit enemies. Jesus said that Satan and all the demons have crafty plans to "steal, kill and destroy" (John 10:10) us, and Paul wrote about the spiritual warfare against us, God's "treasured ones." I love the NET Bible's translation: they "make plans to harm the ones You cherish." Why does God allow His cherished ones to be assailed, lied to, deceived, and wounded? One wise teacher suggests that engaging in spiritual warfare strengthens and matures us. It makes us grow up, and maturity is God's desire and plan for the Bride of the Lamb. I am encouraged to recall that Colossians 2:15 tells us, "And having disarmed the powers and authorities, [Jesus] made a public spectacle of them, triumphing over them by the cross." We do spiritual warfare with an unarmed enemy! All they have to work with is lies, schemes, and deceptions. Which is why it's so important to don the belt of truth and raise up the shield of faith (Ephesians 6) so we can STAND and stay standing.
AL

Amy Lowther

1. I pray again and spend more time with Him. I read in the Bible. God’s silence encourages me to stop, look, and consider what is going on in life. 2. It humbles us to love and give grace to others like God prefers. 3. I use God’s advice and seek what is mine. If something is not mine, God helps me understand why it is not mine. 4. God is usually pretty loud in my life. I attend church and read in the Bible frequently. This keeps me informed and in practice of His faithfulness and His goodness. Cheryl - Thank you for sharing your ideas. Thank you for sharing Isaiah 40:31, "[B]ut they who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint." Awesome!