Psalm 83:18 Komentář

This psalm is the last of those that go under the name of Asaph. It is penned, as most of those, upon a public account, with reference to the insults of the church's enemies, who sought its ruin. Some think it was penned upon occasion of the threatening descent which was made upon the land of Judah in Jehoshaphat's time by the Moabites and Ammonites, those children of Lot here spoken of (Psa 83:8), who were at the head of the alliance and to whom all the other states here mentioned were auxiliaries. We have the story Ch2 20:1, where it is said, The children of Moab and Ammon, and others besides them, invaded the land. Others think it was penned with reference to all the confederacies of the neighbouring nations against Israel, from first to last. The psalmist here makes an appeal and application, I. To God's knowledge, by a representation of their designs and endeavours to destroy Israel (Psa 83:1-8). II. To God's justice and jealousy, both for his church and for his own honour, by an earnest prayer for the defeat of their attempt, that the church might be preserved, the enemies humbled, and God glorified (Psa 83:9-18). This, in the singing of it, we may apply to the enemies of the gospel-church, all anti-christian powers and factions, representing to God their confederacies against Christ and his kingdom, and rejoicing in the hope that all their projects will be baffled and the gates of hell shall not prevail against the church. A song or psalm of Asaph.

INTRODUCTION TO PSALM 83 A Song or Psalm of Asaph. This is the last of the psalms that bear the name of Asaph, and some think it was written by him on occasion of David's smiting the Philistines, Moabites, Syrians, Edomites, and others, Sa2 8:1, but these did not conjunctly, but separately, fight with David, and were overcome by him; whereas those this psalm makes mention of were in a confederacy together; and besides, the Tyrians in David's time were in friendship with him; but are here mentioned as joining with others against Israel, Psa 83:7, others are of opinion that this was prophetic delivered out with respect to future times, either to the conspiracy of the enemies of the Jews against them in the times of the Maccabees, "Now when the nations round about heard that the altar was built and the sanctuary renewed as before, it displeased them very much. &c.'' (1 Maccabees 5:1) or rather to the confederacy of the Moabites, Ammonites, and others, in the times of Jehoshaphat, Ch2 20:1, so Kimchi, Arama, and the generality of interpreters: perhaps reference is had to the enemies of God's people, from age to age, both in the Old and in the New Testament; R. Obadiah understands it of the war of Gog and Magog.

That men may know that thou, whose name alone is Jehovah,.... Or, "that thou, thy name alone is Jehovah" (p), a self-existent Being, the Being of beings, the everlasting I AM, the immutable God; for this name is expressive of the being, eternity, and unchangeableness of God, who is, and was, and is to come, invariably the same, Rev 1:4 which is to be understood not to the exclusion of the Son or Spirit, who are with the Father the one Jehovah, Deu 6:4, and to whom this name is given; see Exo 17:6, compared with Co1 10:9, Isa 6:8 compared with Act 28:25, but to the exclusion of all nominal and fictitious deities, the gods of the Heathens; and the being and perfections of God are known by the judgments he executes, Psa 9:16, art the most High over all the earth; or, and that thou art, &c. (q), being the Maker and the Possessor of it, and the sovereign Lord of its inhabitants, doing in it what seems good in his sight; see Gen 14:22, for the accents require two propositions in the text: the Heathens (r) give the title of most high to their supreme deity: the Targum is, "over all the inhabitants of the earth.'' (p) "quod nomen tuum", Pagninus, Montanus, Musculus. (q) "Quod tu, inquam, sis altissimus", Michaelis. (r) Pansan. Boeotica sive, l. 9. p. 555. Next: Psalms Chapter 84

Again, he returns to these last, who in the same company of enemies are to be made ashamed for this purpose, that they may not be ashamed for ever: and for this purpose to be destroyed in as far as they are wicked, that being made good they may be found alive for ever. For having said of them, "Let them be ashamed and perish," he instantly adds, "and let them know that Your name is the Lord, You are only the Most Highest in all the earth" [Psalm 83:18]. Coming to this knowledge, let them be so confounded as to please God: let them so perish, as that they may abide. "Let them know," he says, "that Your name is the Lord:" as if whoever else are called lords are named so not truly but by falsehood, for they rule but as servants, and compared with the true Lord are not lords; as it is said, I Am that I Am: [Exodus 3:14] as if those things which are made are not, compared with Him by whom they are made. He adds, "You only are the Most Highest in all the earth:" or, as other copies have it, "over all the earth;" as it might be said, in all the heaven, or over all the heaven: but he used the latter word in preference, to depress the pride of earth. For earth ceases to be proud, that is, man ceases, to whom it was said, "You are dust;" [Genesis 3:19] and "why is earth and ashes proud?" [Sirach 10:9] when he says that the Lord is the Most Highest above all the earth, that is, that no man's thoughts avail against those "who are called according to His purpose," and of whom it is said, "If God is for us, who can be against us?"

(See on Psa 8:1, title, and Psa 42:1, title). The writer describes the desirableness of God's worship and prays for a restoration to its privileges. (Psa 84:1-12) amiable--not lovely, but beloved. tabernacles-- (Psa 43:3).