Psalm 83:4
saying, "Come, let us erase them as a nation; may the name of Israel be remembered no more."
saying, “Come, let us erase them as a nation;
This phrase reflects a coalition of nations conspiring against Israel, a common theme in the Old Testament where surrounding nations often sought to destroy Israel. Historically, Israel faced threats from various groups such as the Philistines, Moabites, and Ammonites. The desire to erase Israel as a nation highlights the existential threat perceived by the psalmist. This aligns with the biblical narrative of Israel's enemies seeking to undermine God's chosen people, as seen in stories like those of the Amalekites (Exodus 17:8-16) and the Assyrians (2 Kings 18-19).

may the name of Israel be remembered no more.”
The intent to obliterate the memory of Israel underscores the severity of the threat. In ancient Near Eastern culture, a name represented identity and existence. Erasing a name meant total annihilation. This echoes the biblical theme of God's preservation of Israel despite attempts to destroy it, as seen in the promises to Abraham (Genesis 12:2-3) and the covenant with David (2 Samuel 7:12-16). Theologically, this can be seen as a foreshadowing of the ultimate preservation and redemption found in Jesus Christ, who is seen as the fulfillment of God's promises to Israel and the one who ensures that God's people will never be forgotten (Matthew 1:21, Romans 11:26).

Persons / Places / Events
1. Israel
The nation chosen by God, often under threat from surrounding nations. In this Psalm, Israel is the target of a conspiracy to erase its identity and existence.

2. Enemies of Israel
The Psalm speaks of a coalition of nations conspiring against Israel. These enemies are not named in this specific verse but are detailed in the surrounding context of the Psalm.

3. Asaph
The author of this Psalm, a prominent figure in the Bible known for his role as a musician and seer during the reigns of David and Solomon. He often wrote Psalms that dealt with the struggles and deliverance of Israel.

4. Conspiracy
The event described is a plot by various nations to destroy Israel. This reflects historical and ongoing threats faced by Israel throughout its history.

5. Divine Protection
Implicit in the Psalm is the belief in God's protection over Israel, despite the threats from its enemies.
Teaching Points
God's Sovereignty Over Nations
Despite human conspiracies, God remains in control. Believers can trust in His ultimate plan and protection.

The Reality of Spiritual Warfare
Just as Israel faced physical threats, Christians today face spiritual battles. Awareness and reliance on God are crucial.

The Importance of Prayer for Protection
As Asaph prayed for deliverance, believers are encouraged to pray for God's protection over themselves and their communities.

The Endurance of God's People
Israel's survival through history is a testament to God's faithfulness. This encourages believers to trust in God's promises.

The Call to Stand with God's People
Supporting Israel and the Church aligns with God's heart and promises, inviting His blessings.
Bible Study Questions
1. How does the historical context of Israel's enemies in Psalm 83 help us understand the challenges faced by God's people today?

2. In what ways can we see God's sovereignty at work in the face of opposition, both in biblical times and in our current world?

3. How can the promise of divine protection in scriptures like Isaiah 54:17 encourage us in our personal spiritual battles?

4. What practical steps can we take to support and stand with God's people, both Israel and the Church, in today's world?

5. How does understanding God's enduring covenant with Israel, as seen in Romans 11, impact our faith and trust in His promises to us?
Connections to Other Scriptures
Genesis 12:3
God's promise to Abraham that He will bless those who bless Israel and curse those who curse it. This underscores the divine protection over Israel mentioned in Psalm 83.

Isaiah 54:17
The assurance that no weapon formed against God's people will prosper, reinforcing the theme of divine protection against conspiracies.

Romans 11:1-2
Paul speaks of God's enduring covenant with Israel, affirming that God has not rejected His people, which ties into the theme of Israel's continued existence despite threats.
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
God's Hidden OnePsalm 83:3-4
God's Hidden OnesJ. T. Stannard.Psalm 83:3-4
God's Hidden OnesJ. J. Wray.Psalm 83:3-4
The Enmity of the Wicked Against the ChurchJ. Williams, D. D.Psalm 83:3-4
The Obscurity and Security of Good MenHomilistPsalm 83:3-4
Confederacy in Evil DesignsR. Tuck Psalm 83:3, 5
People
Amalek, Asaph, Hagarites, Hagrites, Ishmaelites, Jabin, Korah, Midianites, Oreb, Psalmist, Sisera, Zalmunna, Zebah, Zeeb
Places
Jerusalem
Topics
Cut, Destroy, Let's, Man's, Memory, Mentioned, Nation, Remembered, Remembrance, Wipe
Dictionary of Bible Themes
Psalm 83:3-8

     8728   enemies, of Israel and Judah

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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