Psalm 83:1
O God, do not keep silent; do not hold Your peace; do not be still, O God.
O God
The invocation "O God" is a direct appeal to the divine, emphasizing the psalmist's urgent need for God's intervention. The Hebrew word used here is "אֱלֹהִים" (Elohim), a plural form that denotes majesty and power. This term is often used to express the fullness of God's divine nature and His supreme authority over all creation. In the context of this psalm, it underscores the psalmist's recognition of God's sovereignty and his reliance on God's omnipotence to address the pressing threats faced by Israel.

do not keep silent
The plea "do not keep silent" reflects a deep yearning for God's active presence and response. The Hebrew root "חָרַשׁ" (charash) can mean to be silent or to be still. The psalmist is imploring God not to remain inactive or indifferent to the plight of His people. This phrase captures the urgency and desperation of the situation, as silence from God could be perceived as a lack of support or intervention. Historically, silence from a deity in ancient Near Eastern cultures was often interpreted as abandonment, making this plea even more poignant.

do not hold Your peace
The phrase "do not hold Your peace" is a call for God to take action. The Hebrew word "שָׁקַט" (shaqat) means to be quiet or at rest. The psalmist is urging God not to remain passive but to engage actively in the defense and deliverance of His people. This reflects a deep trust in God's ability to change circumstances and a belief that divine intervention is both necessary and imminent. The historical context of Israel often involved threats from surrounding nations, making divine intervention crucial for their survival.

do not be still
"Do not be still" is a continuation of the plea for divine action. The Hebrew word "שָׁקַט" (shaqat) is again used here, emphasizing the need for God to move and act decisively. The repetition of this concept highlights the intensity of the psalmist's appeal. In the scriptural context, God's movement is often associated with deliverance and salvation, reinforcing the hope that God will not abandon His covenant people in their time of need.

O God
The repetition of "O God" at the end of the verse serves to bookend the plea with a reaffirmation of the psalmist's faith and dependence on God. It is a reminder of the personal relationship between the psalmist and the divine, and it underscores the belief that God is both willing and able to respond to the cries of His people. This repetition also serves to emphasize the urgency and sincerity of the prayer, as the psalmist seeks to capture God's attention and elicit His compassionate response.

Persons / Places / Events
1. Asaph
The author of Psalm 83, Asaph was a prominent Levite musician appointed by King David to lead worship in the tabernacle. He is known for his deep and often prophetic psalms.

2. God
The central figure in this verse, God is being implored by Asaph to take action and not remain silent in the face of adversity.

3. Enemies of Israel
While not directly mentioned in this verse, the context of Psalm 83 involves a coalition of nations conspiring against Israel, which is the underlying reason for Asaph's plea.

4. Israel
The nation of Israel is the subject of the enemies' conspiracy, and Asaph's prayer is for God's intervention on behalf of His people.

5. The Tabernacle/Temple
The place of worship where Asaph would have served, representing the presence of God among His people.
Teaching Points
The Urgency of Prayer
Asaph's plea demonstrates the urgency and fervency that should characterize our prayers, especially in times of crisis. We are encouraged to approach God with boldness and persistence.

Trust in God's Sovereignty
Even when God seems silent, we must trust in His sovereignty and timing. Asaph's prayer is rooted in faith that God will ultimately act for His glory and the good of His people.

The Power of Community Intercession
Asaph's role as a leader in worship highlights the importance of communal prayer and intercession. We are called to stand together in prayer for our communities and nations.

God's Faithfulness to His Covenant
The plea for God not to be silent is a reminder of His covenant faithfulness. We can be assured that God hears and responds to the cries of His people.
Bible Study Questions
1. How does Asaph's plea in Psalm 83:1 reflect the urgency and fervency we should have in our own prayer lives?

2. In what ways can we trust in God's sovereignty when He seems silent in our personal circumstances?

3. How can we, as a community of believers, effectively intercede for our nation and the global church in times of crisis?

4. What are some examples from other scriptures where God responded to the cries of His people, and how can these examples encourage us today?

5. How does understanding God's covenant faithfulness help us remain steadfast in prayer, even when answers are delayed?
Connections to Other Scriptures
Psalm 28:1
This verse also expresses a plea for God not to remain silent, highlighting a common theme of seeking divine intervention in times of distress.

Isaiah 64:12
Similar to Psalm 83:1, this verse is a cry for God to act and not remain silent, reflecting the urgency and desperation in seeking God's presence and action.

Habakkuk 1:2-4
The prophet Habakkuk questions God's silence in the face of injustice, paralleling Asaph's plea for God to not hold His peace.
The Mission of the Divine SilenceR. Tuck Psalm 83:1
An Appeal to HeavenHomilistPsalm 83:1-18
Mental Tendencies in Relation to GodHomilistPsalm 83:1-18
Soul SpoilersS. Conway Psalm 83:1-18
What God is to His PeopleC. Short Psalm 83:1-18
People
Amalek, Asaph, Hagarites, Hagrites, Ishmaelites, Jabin, Korah, Midianites, Oreb, Psalmist, Sisera, Zalmunna, Zebah, Zeeb
Places
Jerusalem
Topics
Asaph, 83, Gt, Hold, Lips, Lt, O, Open, Peace, Psalm, Quiet, Rest, Silence, Silent, Song
Dictionary of Bible Themes
Psalm 83:1

     5950   silence
     8640   calling upon God

Psalm 83:

     7963   song

Library
Period ii. The Church from the Permanent Division of the Empire Until the Collapse of the Western Empire and the First Schism Between the East and the West, or Until About A. D. 500
In the second period of the history of the Church under the Christian Empire, the Church, although existing in two divisions of the Empire and experiencing very different political fortunes, may still be regarded as forming a whole. The theological controversies distracting the Church, although different in the two halves of the Graeco-Roman world, were felt to some extent in both divisions of the Empire and not merely in the one in which they were principally fought out; and in the condemnation
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History

Question Lxxxi of the virtue of Religion
I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, sermon, cccxxxiv. 3 " on Psalm lxxvi. 32 sermon, cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead, V. VIII. Is Religion the Same As Sanctity? Cardinal Cajetan,
St. Thomas Aquinas—On Prayer and The Contemplative Life

Epistle xxxii. To Anastasius, Presbyter .
To Anastasius, Presbyter [1714] . Gregory to Anastasius, &c. That a good man out of the good treasure of his heart bringeth forth good things (Matth. xii. 35; Luke vi. 45), this thy Charity has shewn, both in thy habitual life and lately also in thy epistle; wherein I find two persons at issue with regard to virtues; that is to say, thyself contending for charity, and another for fear and humility. And, though occupied with many things, though ignorant of the Greek language, I have nevertheless sat
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Epistle cxxi. To Leander, Bishop of Hispalis (Seville).
To Leander, Bishop of Hispalis (Seville). Gregory to Leander, Bishop of Spain. I have the epistle of thy Holiness, written with the pen of charity alone. For what the tongue transferred to the paper had got its tincture from the heart. Good and wise men were present when it was read, and at once their bowels were stirred with emotion. Everyone began to seize thee in his heart with the hand of love, for that in that epistle the sweetness of thy disposition was not to be heard, but seen. All severally
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall
Thomas Watson—The Ten Commandments

Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V.
St. Thomas Aquinas—On Prayer and The Contemplative Life

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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