Psalm 83:15
so pursue them with Your tempest, and terrify them with Your storm.
Sermons
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














O my God, make them as a rolling thing. A striking poetical figure, effective if applied to any light substance that is rolled over, whirled round, and driven forward with a high wind. Dickens has a very elaborate picture of wind-driven leaves in the opening part of 'Martin Chuzzlewit.' The figure may be that of the whirlwind, which catches up the sand and hurls it helplessly along; and this would be a good figure for the fight of a panic-stricken army. But Thomson, in his 'Land and the Book,' gives point to the poet's figure by his description of a very curious plant, known as the "gulgal," or "rolling thing." "It is a wild artichoke. In growing it throws out numerous branches of equal size and length in all directions, forming a sort of sphere or globe a foot or more in diameter. When ripe and dry in autumn, these branches become rigid and light as a feather, the parent stem breaks off at the ground, and the wind carries these vegetable globes whithersoever it pleaseth. At the proper season, thousands of them come scudding over the plain, rolling, leaping, bounding, with vast racket, to the dismay both of the horse and his rider. An Arab proverb addresses this rolling thing thus: 'Ho, 'akkub, where do you put up tonight?' To which it answers as it flies, 'Where the wind puts up.' They also derive one of their many forms of cursing from this plant. 'May you be whirled, like the 'akkub, before the wind, until you are caught in the thorns, or plunged into the sea!' If this is not the 'wheel' of David, I have seen nothing in the country to suggest the comparison." This "rolling thing" is wholly helpless in the strong hand of the wind. And the poet feels that even as helpless his enemies would be, if the hand of God were upon them. The idea of their helplessness interests him, because he is so full of fear concerning their numbers and apparent strength. A good illustration may be found in the case of the Syrians who came to take Elisha, and were helpless in his hands, and actually led by him into the capital city of their foes.

I. MAN CAN NEVER ACT AGAINST GOD'S PEOPLE, SAVE ON DIVINE PERMISSION.

II. MAN MAY RAVE IN HELPLESSNESS, IF THAT PERMISSION IS WITHHELD.

III. MAN WILL HAVE MISERABLY TO FEEL HIS HELPLESSNESS, IF HE ATTEMPTS TO ACT WITHOUT PERMISSION. That which affrights God's people before God arises to help them becomes pitiable in its helplessness when God has arisen. - R.T.

Arise, O God, judge the earth: for Thou shalt inherit all nations.
Homilist.
This cry is —

I. One of the DEEPEST CRIES OF UNIVERSAL MAN. This cry, in some form or other, goes up to Heaven in every language udder the sky. "Arise, O God." "There is no hope but in Thee, Thine arm is mighty," etc.

II. Implies the WANT OF CONFIDENCE IN ALL CREATURE HELP. Men have tried to put the world right. Moralists, statesmen, philanthropists, saints, have all tried. Every age has been rife with remedial schemes, but all have proved ineffective. "Arise, O God," etc.

III. INVOLVES A CONFIDENCE IN THE POSSIBILITY OF SECURING DIVINE INTERPOSITION. What rational spirit would cry to Him if it believed that His assistance was unattainable. Men have an instinctive faith in the power of prayer. Thank God, we have abundant evidence of its efficiency, in the Bible, in the memoirs of the good, and in our own experience. "Call upon Me in the day of trouble," etc.

(Homilist.).

Keep not Thou silence, O God: hold not Thy peace, and be not still, O God.
Homilist.
I. A LAMENTABLE SOCIAL SCENE (vers. 2-8). The scene is that of men in tumultuous hostility both to God and His people. They appear developing all the leading characteristics of sin.

1. Boisterous. They "make a tumult." Sin is agitation. There is no serenity in it, no repose.

2. Haughty.. "Have lifted up the head." They were bold, arrogant, defiant. The evil spirit is described by Milton as "defying the Omnipotent to arms." Sin intoxicates the soul with vanity and daring.

3. Intriguing (ver. 3). Sin works insidiously, and with all the subtilty of the serpent. It is never open, frank, and straightforward; it is artful and scheming.

4. Malignant (ver. 4). It is always in mischief. "The poison of asps," etc.

5. Antitheistic. "They have consulted together," etc. It is all against God.

6. Widespread. "The tabernacles of Edom," etc.

II. A REPREHENSIBLE RELIGIOUS PRAYER. In this prayer there is —

1. A savage revenge (ver. 13), etc.

2. Pious abomination. Their destruction is here invoked, what for? In order "that they may seek Thy name, O Lord." On what principle, either in ethics, or conscience, or sound philosophy, can such a prayer be justified? To me, I confess, it appears to be malice, inhumanity, and ungodliness in its worst aspect.

(Homilist.)

Homilist.
These words reveal two tendencies in the human mind in relation to the Creator.

I. A NECESSARY tendency. By this, I mean, the tendency to think of our Maker as like unto ourselves. The psalmist here imagines Him to be silent and inactive, two conditions Which belong to ourselves, but which are impossible to Him. Indeed, we cannot think of God in any other way. We invest Him with our own attributes, and thus we humanify Him. Hence, how infinitely more glorious is the God which Christ adored and revealed, to the God which even the best men ever had, even the prophet and the apostles. This fact —

1. Accounts for the conflicting theologies of men.

2. Argues the necessity for following Christ. If we would reach exalted ideas of the Great Father, we must study and imitate His Blessed Son.

II. A CULPABLE tendency. The culpable tendency indicated here is twofold.

1. A practical ignorement of God's unremitting communications and activity. "Keep not thou silence, O God." Silent! He is never silent. He speaks in all the sounds of nature, in all the events of history, in all the monitions of reason.

2. A proneness to regard Him as indifferent to us because we are in trouble. The psalmist seemed to think that because he and his countrymen were in great trial, the Almighty was silent and indifferent. How often is this the case with us all! How often we are inclined to think in affliction that our Maker has forsaken us!

(Homilist.)

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
Outline
1. A complaint to God of the enemies conspiracies
9. A prayer against those who oppress the Church

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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