Psalm 83:15
so pursue them with Your tempest, and terrify them with Your storm.
so pursue them
The phrase "so pursue them" is a call for divine action against the enemies of God’s people. The Hebrew root for "pursue" is "רדף" (radaph), which conveys the idea of chasing or hunting down with intent. This word is often used in the context of warfare or divine retribution. Historically, the Israelites frequently faced threats from surrounding nations, and this plea reflects a desire for God to actively engage in their defense. The pursuit is not merely physical but also spiritual, indicating a divine intervention that seeks to bring justice and righteousness.

with Your tempest
The word "tempest" comes from the Hebrew "סופה" (suphah), which refers to a violent storm or whirlwind. In the ancient Near Eastern context, storms were often seen as manifestations of divine power and judgment. The imagery of a tempest suggests overwhelming force and chaos, symbolizing God's might and the inevitability of His will. This reflects the belief that God controls the natural elements and can use them to accomplish His purposes, reinforcing His sovereignty over creation.

and terrify them
The phrase "and terrify them" uses the Hebrew root "בהל" (bahal), meaning to dismay or frighten. This is a call for God to instill fear in the hearts of the enemies, causing them to recognize His power and authority. In biblical times, fear was a common response to divine encounters, often leading to repentance or retreat. The terror described here is not just physical but also psychological and spiritual, intended to disrupt the plans of those who oppose God and His people.

with Your storm
The term "storm" is translated from the Hebrew "סערה" (sa'arah), which, like "tempest," signifies a powerful and destructive force. In the biblical narrative, storms are frequently associated with God's judgment and presence, as seen in events like the flood in Genesis or the storm that confronted Jonah. This imagery serves to remind the faithful of God's ability to protect and deliver them through His unparalleled strength. The storm is both a literal and metaphorical representation of divine intervention, emphasizing that no enemy can withstand the might of God when He chooses to act on behalf of His people.

Persons / Places / Events
1. Asaph
The author of Psalm 83, Asaph was a prominent Levite singer and seer in David's court, known for his role in leading worship and composing psalms.

2. Israel's Enemies
The psalm is a plea for God to act against the nations conspiring against Israel. These enemies are not named in this specific verse but are detailed earlier in the psalm.

3. God's Intervention
The event described is a divine intervention where God is called upon to pursue and terrify Israel's enemies with natural forces, symbolizing His power and judgment.
Teaching Points
God's Sovereignty Over Nature
God is sovereign and can use the forces of nature to accomplish His purposes. This should remind us of His ultimate control over all creation.

Divine Justice
The psalmist's plea for God to pursue and terrify the enemies highlights the theme of divine justice. Believers can trust that God will ultimately bring justice to those who oppose His people.

Prayer for Deliverance
Asaph's prayer is an example of calling upon God in times of distress. We are encouraged to bring our struggles and adversaries before God, trusting in His power to deliver.

Fear of the Lord
The imagery of a tempest and storm serves as a reminder of the fear of the Lord, which is the beginning of wisdom. Recognizing God's power should lead us to reverence and awe.
Bible Study Questions
1. How does the imagery of a tempest and storm in Psalm 83:15 enhance our understanding of God's power and might?

2. In what ways can we see God's sovereignty over nature in our own lives today?

3. How does the theme of divine justice in Psalm 83:15 provide comfort to believers facing opposition?

4. What are some practical ways we can incorporate prayers for deliverance into our daily spiritual practices?

5. How can the fear of the Lord, as depicted in this verse, influence our relationship with God and our approach to life's challenges?
Connections to Other Scriptures
Exodus 14:21-31
The parting of the Red Sea and the subsequent destruction of the Egyptian army is a historical example of God using natural forces to protect Israel and defeat their enemies.

Isaiah 29:6
This verse speaks of the Lord visiting with thunder, earthquake, and great noise, similar to the tempest and storm imagery in Psalm 83:15, emphasizing God's power over nature.

Nahum 1:3
This verse describes the Lord's way in the whirlwind and storm, reinforcing the theme of God's control over natural elements as instruments of His will.
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
Affright, Afraid, Fear, Full, Hurricane, Persecute, Pursue, Storm, Strong, Tempest, Terrify, Troublest, Whirlwind, Wind
Dictionary of Bible Themes
Psalm 83:15

     4851   storm

Psalm 83:9-18

     5029   knowledge, of God

Psalm 83:13-15

     4426   chaff

Psalm 83:14-15

     4448   forests

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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