| Barnes' Notes on the Bible Keep not thou silence, O God - See the notes at Psalm 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.
Clarke's Commentary on the BibleKeep not thou silence - A strong appeal to God just as the confederacy was discovered. Do not be inactive, do not be neuter. Thy honor and our existence are both at stake.
Gill's Exposition of the Entire BibleKeep 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.
The Treasury of David1 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. Psalm 83:1 "Keep not thou silence, O God." Man is clamorous, be not thou speechless. He rails and reviles, wilt not thou reply? One word of thine can deliver thy people; therefore, O Lord, break thy quiet and let thy voice be heard. "Hold not thy peace, and be not still, O God." Here the appeal is to El, the Mighty One. He is entreated to act and speak, because his nation suffers and is in great jeopardy. Now entirely the Psalmist looks to God; he asks not for "a leader bold and brave," or for any form of human force, but casts his burden upon the Lord, being well assured that his eternal power and Godhead could meet every difficulty of the case. Psalm 83:2 "For, lo, thine enemies make a tumult." They are by no means sparing of their words, they are like a hungry pack of dogs, all giving tongue at once. So sure are they of devouring thy people that they already shout over the feast. "And they that hate thee have lifted up the head." Confident of conquest, they carry themselves proudly and exalt themselves as if their anticipated victories were already obtained. These enemies of Israel were also God's enemies, and are here described as such by way of adding intensity to the argument of the intercession. The adversaries of the church are usually a noisy and a boastful crew. Their pride is a brass which always sounds, a cymbal which is ever tinkling. Psalm 83:3 "They have taken crafty counsel against thy people." Whatever we may do, our enemies use their wits and lay their heads together; in united conclave they discourse upon the demands and plans of the campaign, using much treachery and serpentine cunning in arranging their schemes. Malice is cold-blooded enough to plot with deliberation; and pride, though it be never wise, is often allied with craft. "And consulted against thy hidden ones." Hidden away from all harm are the Lord's chosen; their enemies think not so, but hope to smite them; they might as well attempt to destroy the angels before the throne of God. Psalm 83:4 "They have said, Come, and let us cut them off from being a nation." Easier said than done. Yet it shows how thorough-going are the foes of the church. Theirs was the policy of extermination. They laid the axe at the root of the matter. Rome has always loved this method of warfare, and hence she has gloated over the massacre of Bartholomew, and the murders of the Inquisition. "That the name of Israel may be no more in remembrance." They would blot them out of history as well as out of existence. Evil is intolerant of good. If Israel would let Edom alone yet Edom cannot be quiet, but seeks like its ancestor to kill the chosen of the Lord. Men would be glad to cast the church out of the world because it rebukes them, and is thus a standing menace to their sinful peace.
Keil and Delitzsch Biblical Commentary on the Old TestamentThe poet prays, may God not remain an inactive looker-on in connection with the danger of destruction that threatens His people. דּמי (with which יהי is to be supplied) is the opposite of alertness; חרשׁ the opposite of speaking (in connection with which it is assumed that God's word is at the same time deed); שׁקט the opposite of being agitated and activity. The energetic future jehemajûn 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 נשׂא ראשׁ, cf. Psalm 110:7. סוד is here a secret agreement; and יערימוּ, elsewhere to deal craftily, here signifies to craftily plot, devise, bring a thing about. צפוּניך is to be understood according to Psalm 27:5; Psalm 31:21. The Hithpa. התיעץ alternates here with the more ancient Niph. (Psalm 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. מגּוי, from being a people equals so that it may no longer be a people or nation, as in Isaiah 7:8; Isaiah 17:1; Isaiah 25:2; Jeremiah 48:42. In the borrowed passage, Jeremiah 48:2, by an interchange of a letter it is נכריתנּה. This Asaph Psalm is to be discerned in not a few passages of the prophets; cf. Isaiah 62:6. with Psalm 83:2, Isaiah 17:12 with Psalm 83:3.
Geneva Study Bible<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.
King James Translators' Notesof Asaph: or, for Asaph
Jamieson-Fausset-Brown Bible CommentaryPSALM 83 Ps 83:1-18. Of Asaph-(See on [615]Ps 74:1, title). The historical occasion is probably that of 2Ch 20:1, 2 (compare Ps 47:1-9; 48:1-14). After a general petition, the craft and rage of the combined enemies are described, God's former dealings recited, and a like summary and speedy destruction on them is invoked. 1. God addressed as indifferent (compare Ps 35:22; 39:12). be not still-literally, "not quiet," as opposed to action.
Matthew Henry's Concise Commentary83:1-8 Sometimes God seems not to be concerned at the unjust treatment of his people. But then we may call upon him, as the psalmist here. All wicked people are God's enemies, especially wicked persecutors. The Lord's people are his hidden one; the world knows them not. He takes them under his special protection. Do the enemies of the church act with one consent to destroy it, and shall not the friends of the church be united? Wicked men wish that there might be no religion among mankind. They would gladly see all its restraints shaken off, and all that preach, profess, or practise it, cut off. This they would bring to pass if it were in their power. The enemies of God's church have always been many: this magnifies the power of the Lord in preserving to himself a church in the world.
Matthew Henry's Whole Bible CommentaryPSALM 83 This psalm is the last of those that go under the name of Asaph. It is penned, as most of those, upon a public account, with reference to the insults of the church's enemies, who sought its ruin. Some think it was penned upon occasion of the threatening descent which was made upon the land of Judah in Jehoshaphat's time by the Moabites and Ammonites, those children of Lot here spoken of (v. 8), who were at the head of the alliance and to whom all the other states here mentioned were auxiliaries. We have the story 2 Chr. 20:1, where it is said, The children of Moab and Ammon, and others besides them, invaded the land. Others think it was penned with reference to all the confederacies of the neighbouring nations against Israel, from first to last. The psalmist here makes an appeal and application, I. To God's knowledge, by a representation of their designs and endeavours to destroy Israel (v. 1-8). II. To God's justice and jealousy, both for his church and for his own honour, by an earnest prayer for the defeat of their attempt, that the church might be preserved, the enemies humbled, and God glorified (v. 9-18). This, in the singing of it, we may apply to the enemies of the gospel-church, all anti-christian powers and factions, representing to God their confederacies against Christ and his kingdom, and rejoicing in the hope that all their projects will be baffled and the gates of hell shall not prevail against the church. A song or psalm of Asaph. Verses 1-8 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 Chr. 20:11), 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 Chr. 20:14, etc.); "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. 62:4), and to make a prey of those whom the Lord has set apart for himself, Ps. 4:3. 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. 2:1. The nations are angry, Rev. 11:18. 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. 2:5. (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 areprofound to make slaughter (Hos. 5:2), 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. 12:9), 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. |
