|
[1] “The imprecations in [the] psalms have often been viewed as expressions of personal hatred and explained as a manifestation of a low level of religious and moral maturity in the OT. Some have then contrasted these statements with NT commands to love one’s enemy (Matt 5:39,44; Rom 12:14) as a basis for concluding that the NT abandons the OT concept of vengeance and calls for a higher ethic grounded in love rather than hate. This sort of antithesis between the Testaments, however, cannot be sustained. The OT not only enjoins an ethic of love and forbids revenge (Lev 19:17-18), but clear statements on the vengeance of God may also be found in the NT (cf. E.g., Matt 25:41; Acts 8:20; 13:10-11; Gal 1:8-9; 1 Cor 16:22; Rev 6:10). In addition the NT speaks even more clearly than the OT about the reality and seriousness of the wrath of God (cf., e.g., 2 Thess 1:5-10)” (J. Robert Vannoy, “Retribution: Theology of” in NIDOTTE V:1147). Roman Catholicism has something called the Liturgy of the Hours, along with a complementary four-week Psalter to help people recite the Psalms in the course of four weeks. “Yet three psalms are omitted altogether – Psalms 58,83, and 109 – and there are nineteen other psalms from which one or more verses are omitted. In this regard the Apostolic Constitution issued by the pope in 1970 on the Divine Office explains somewhat ingenuously, ‘in this new arrangement of the psalms some few of the psalms and verses which are somewhat harsh in tone have been omitted, especially because of the difficulties that were foreseen from their use in vernacular celebration.’ In other words, parts of the Psalms that did not seem offensive to reciters who only half understood them in Latin are now to be omitted when the reciters hear what they really mean in their own language” (Holladay, The Psalms Through Three Thousand Years pp.304f.). Isaac Watts’, the “father of the English hymn,” goal in rewriting the Psalms was to make David “speak like a Christian.” Watts highly disliked the curses found throughout so much of the Psalter. He believed that these curses stopped worshippers’ hearts on their ascent to heaven and he felt that they were deficient of light and glory (David J. Montogomery, "Isaac Watts and Artistic Kenosis" Scottish Bulletin of Evangelical Theology. 5:174-84 Aut.1987). In one place, Isaac Watts said that some of the Psalms “are almost opposite to the Spirit of the Gospel” (Robin A. Leaver, "Isaac Watt's Hermeneutical Principles and the Decline of English Metrical Psalmody". Churchman. No.1:56-60. 1978). This attitude borders on the heresy of Marcion. Q.101 of the Shorter Catechism cites Psalm 83 as a proof text when it asks: What do we pray for in the
first petition? In the first petition, (which is, Hallowed be thy name, [Matt. 6:9])
we pray, That God would enable us and others to glorify him in all that
whereby he maketh himself known; (Psalm 67:2–3) and that he would dispose all
things to his own glory. (Psalm 83) |
|
[2] The NASB95 misses the “O God” bookends in v.1: O God, do not remain quiet; Do not be silent and, Do not be still, O God. |
|
[3] There is a nice contrast in verse 1 between the quietness of God: “quite,” “silent” and “still” and the noise of His enemies in v.2: “uproar.” |
|
[4] The enemy’s rise is described with seven verbs (“are in tumult,” raise, lay plans, “consult together,” say, come, wipe out, vv.2-4). Similarly, the enemy’s fall is encapsulated in seven verbs (pursue, terrify, fill, put to shame, dismayed, be disgraced, perish, vv.15-17)” (Schaeffer 205). |
|
[5] See 2 Kings 9:37; Jeremiah 8:2; 9:21; 16:4; 25:33. |
|
[6] Verses 15-18 echo the song of Moses (the first of Israel’s psalms) with their emphasis upon the nations being terrified and dismayed (Exodus 15:14-16). The emphasis that Yahweh is the Name of Israel’s covenant God is also found in Exodus 15:3, “Yah is His name.” |
|
[7] The “obsceneness” of Psalm 83 points to the obscenity of sin and the obscenity, shame, humiliation and reproach of the cross. Psalm 83 therefore offers hope in this age, hope that those who are still dead in their trespasses and sins might repent of their sin and call upon Jesus Christ for forgiveness. |
|
[8]
To “know” God is covenant language.
Yahweh said of Abraham, “I have known him, so that he may command his children and his household
after him to keep the way of Yahweh by doing righteousness and justice…”
(Gen.18:19). It was the hope of Israel
that all the earth would one day “know” God by blessing the seed of Abraham
(see Exodus 5:2; 7:5; 14:4,18;
Josh.4:24; 1 Sam.17:46-47; 1 Kings 8:43,60//2 Chron.6:33; 18:36; 2 Kings
19:19//Isa.37:20; Psalm 46:10; 83:18; Isaiah 45:6; Ezek.25:3-5; cf. Job 37:7;
Isaiah 11:6-9; Habakkuk 2:14). |
|
[9] Interestingly the conclusion to what has been dubbed the Elohistic Psalter (Psalm 42-83) reminds us that the name of the Most High God is Yahweh. Here is another good reason for transliterating the Tetragrammaton; God’s Name is not “LORD” but Yahweh. The English rendering of “LORD” for YHWH is neither a translation nor a transliteration. When discussing why YHWH is rendered “LORD,” the Preface to the New American Standard Bible explains, “This name has not been pronounced by the Jews because of reverence for the great sacredness of the divine name. Therefore, it has been consistently translated LORD.” Scripture forbids taking God’s Name in vain (Ex.20:7) and also commands that His Name be hallowed. But Scripture encourages us to use God’s Name: “Sing to God, sing praises to His name; Lift up a song for Him who rides through the deserts, Whose name is Yah, and exult before Him” (Psalm 68:4); “Hallelujah, for Yahweh is good; Sing praises to His name, for it is lovely” (Psalm 135:3; cf. Revelation 19:1-6). The full revelation of Yahweh’s Name comes with Jesus Who affirmed biblical monotheism (Mark 12:28-29) and also revealed that the Father is Yahweh, the Son is Yahweh and the Holy Spirit is Yahweh (Matthew 28:19; cf. Phil.2:9-11). For further comments on the Tetragrammaton see Psalm 1:2; 68:4. |
