who said, "Let us possess for ourselves the pastures of God." who saidThis phrase introduces the intentions and declarations of the enemies of Israel. In the Hebrew text, the word used here is "אֲשֶׁר אָמְרוּ" (asher amru), which connects the following statement to the previous verses, emphasizing the conspiratorial nature of the adversaries. Historically, this reflects the numerous times throughout Israel's history when surrounding nations plotted against them, seeking their downfall. It serves as a reminder of the persistent opposition faced by God's people and the need for divine intervention. Let us possess
The Hebrew root for "possess" is "יָרַשׁ" (yarash), which means to inherit, take possession, or dispossess. This word conveys a strong intent not just to occupy but to take over completely, often by force. In the context of ancient Near Eastern warfare, this was a common goal of conquering nations. Spiritually, it reflects the ongoing battle between the forces of God and those opposed to His plans, highlighting the need for vigilance and reliance on God's promises. for ourselves
This phrase underscores the selfish motives of the enemies. They are not seeking to share or coexist but to claim ownership exclusively. This reflects the human tendency towards greed and self-interest, often at the expense of others. In a broader spiritual sense, it serves as a caution against allowing such attitudes to take root in our own hearts, reminding believers to seek God's will above personal gain. the pastures of God
The term "pastures" in Hebrew is "נְאוֹת" (ne'ot), which refers to dwelling places or habitations, often associated with lush, fertile lands. The phrase "pastures of God" signifies the land that God has provided and blessed, specifically the Promised Land given to Israel. This land was not just a physical territory but a symbol of God's covenant and provision. The enemies' desire to possess it represents an attempt to undermine God's promises and blessings. For believers, it is a call to trust in God's provision and to protect the spiritual inheritance He has given us. Persons / Places / Events 1. AsaphThe author of Psalm 83, Asaph was a prominent Levite singer and seer in David's court. He is known for his psalms that often focus on God's justice and the plight of Israel. 2. Edomites, Ishmaelites, Moabites, Hagrites, Gebal, Ammon, Amalek, Philistia, Tyre, AssyriaThese are the nations mentioned earlier in Psalm 83 as conspiring against Israel. They represent historical enemies of Israel who sought to destroy God's people. 3. Pastures of GodThis phrase symbolizes the land of Israel, which God had given to His people. It represents not just physical territory but also spiritual inheritance and blessing. Teaching Points God's Sovereignty Over the LandThe "pastures of God" remind us that God is the ultimate owner of all creation. We are stewards of what He has entrusted to us. Spiritual InheritanceJust as the land was a physical inheritance for Israel, believers have a spiritual inheritance in Christ. We should cherish and protect our spiritual blessings. Trust in God's ProtectionDespite the threats from surrounding nations, Israel was called to trust in God's protection. Similarly, we should rely on God amidst our adversities. The Danger of CovetousnessThe desire of Israel's enemies to possess the "pastures of God" warns us against coveting what God has given to others. We should be content with our own blessings. Unity in Prayer Against Spiritual EnemiesAs the psalm is a communal prayer for deliverance, it encourages us to unite in prayer against spiritual forces that seek to undermine our faith. Bible Study Questions 1. How does understanding the historical context of Israel's enemies enhance our interpretation of Psalm 83:12? 2. In what ways can we see the concept of "pastures of God" reflected in our spiritual lives today? 3. How do other scriptures about God's promises to Israel inform our understanding of His faithfulness? 4. What practical steps can we take to protect and cherish our spiritual inheritance in Christ? 5. How can we apply the lessons of trust and reliance on God from this psalm to our current life challenges? Connections to Other Scriptures Genesis 12:7God's promise to Abraham about giving the land to his descendants connects to the idea of the "pastures of God" as a divine inheritance. Joshua 1:3-4The promise of land to Israel is reiterated, emphasizing the divine right and blessing over the land that the enemies sought to claim. Ezekiel 36:1-12This passage speaks of the restoration of Israel's land, highlighting God's sovereignty over the land and His people. People Amalek, Asaph, Hagarites, Hagrites, Ishmaelites, Jabin, Korah, Midianites, Oreb, Psalmist, Sisera, Zalmunna, Zebah, ZeebPlaces JerusalemTopics Comely, Dwelling-places, God's, Habitations, Heritage, Houses, Occupy, Ourselves, Pasturelands, Pastures, Places, Possess, Possession, Resting-placeDictionary of Bible Themes Psalm 83:9-18 5029 knowledge, of God 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 HistoryQuestion 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 Links Psalm 83:12 NIVPsalm 83:12 NLTPsalm 83:12 ESVPsalm 83:12 NASBPsalm 83:12 KJV
Psalm 83:12 Commentaries
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