Psalm 83:1
O God, do not keep silent; do not hold Your peace; do not be still, O God.
A song. A Psalm of Asaph.
This introduction indicates that the psalm is both a song and a prayer, attributed to Asaph, a prominent Levite musician during the time of King David. Asaph was one of the leaders of David's choir, and several psalms are attributed to him or his descendants. The dual nature of the psalm as both a song and a prayer suggests its use in public worship and personal devotion. The historical context places this psalm in a period when Israel faced threats from surrounding nations, which is a recurring theme in Asaph's psalms.

O God, be not silent;
The plea for God not to be silent reflects a deep desire for divine intervention. In the biblical context, God's silence often signifies a period of testing or judgment. The psalmist's cry is a call for God to act and speak on behalf of His people. This echoes other scriptures where God's voice brings deliverance, such as in Exodus 14:13-14, where God fights for Israel. Theologically, it underscores the belief in a God who is actively involved in the affairs of His people.

be not speechless;
The repetition of the plea emphasizes the urgency and desperation of the situation. The term "speechless" suggests a need for God to communicate His will and power. In the ancient Near Eastern context, gods were often invoked to speak through oracles or prophets. The psalmist's request highlights the unique relationship between the God of Israel and His people, where God is expected to respond to their cries, as seen in the prophetic tradition.

be not still, O God.
The call for God not to be still is a request for divine action. In biblical narratives, God's movement often signifies intervention, such as when He led the Israelites through the wilderness. The psalmist's appeal is for God to demonstrate His power and presence, similar to how He acted in the past. This reflects a trust in God's ability to change circumstances and protect His covenant people. Theologically, it points to the active nature of God, who is not distant or indifferent to the plight of His followers.

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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