Psalm 3 Rumination

Psalm 3 is the first psalm in the Psalter attributed to King David, as noted in its superscription: A Psalm of David, when he fled from his son Absalom. This connection places the psalm within the historical context of David’s flight from Jerusalem during Absalom’s rebellion, as recorded in 2 Samuel 15–18. While the exact composition date is unknown, it reflects the emotional intensity and spiritual resolve of someone facing betrayal and mortal danger.

The psalm’s structure and content suggest it was composed as a personal prayer during a time of crisis. Its vivid imagery and confident trust in God make it both a lament and a declaration of faith.

Psalm 3 is the first psalm in the Psalter to include a superscription and the term “Selah,” a musical or liturgical marker. Its placement in the Psalms introduces the reader to themes of personal struggle, divine protection, and God’s ultimate deliverance.

As a morning prayer, Psalm 3 emphasizes God’s sustaining power, as David expresses confidence in lying down, sleeping, and waking because of God’s care. This theme of trust in God’s provision resonates throughout the Psalms, making Psalm 3 a foundational text for understanding the relationship between human vulnerability and divine faithfulness.

Psalm 3 has been cherished in both Jewish and Christian traditions as a prayer of trust and deliverance. In Jewish liturgy, it is recited in times of personal or communal distress. Its association with King David and his trials makes it a source of inspiration for those facing adversity.

In Christian tradition, the psalm has been interpreted as a foreshadowing of Christ’s triumph over sin and death. Early church fathers viewed David’s trust in God’s deliverance as a model for believers, especially in the face of persecution. The psalm’s themes of rest and rising also hold symbolic significance in Christian theology, representing spiritual renewal and resurrection.

Throughout history, Psalm 3 has provided comfort to individuals experiencing betrayal, fear, or overwhelming circumstances. Its honest acknowledgment of human frailty, coupled with its unwavering trust in God, makes it a timeless expression of faith.

The refrain "Salvation belongs to the Lord" has been particularly influential, emphasizing God’s sovereign role in delivering His people. This theme resonates with the broader biblical narrative of God as the ultimate Savior.

Psalm 3 remains deeply relevant for contemporary readers as a prayer of trust and resilience. Its portrayal of God as a shield and sustainer encourages believers to rely on Him in moments of vulnerability. The psalm’s message—that victory and blessing come from God alone—provides hope and perspective for those facing personal or communal challenges.

As a part of morning devotions, Psalm 3 serves as a reminder of God’s faithfulness through the night and His promise to sustain His people through the trials of the day. Its enduring themes make it a cornerstone of spiritual trust and a source of strength for believers worldwide.

The following important themes appear in the text:

God as Protector: David acknowledges God as a shield, both spiritually and physically, affirming that God surrounds His people with His protection.

Trust in God’s Sustenance: Despite being pursued by enemies, David confidently rests and rises, attributing his safety to God’s sustaining power.

Divine Deliverance: The psalm portrays God as the ultimate source of salvation, who defeats enemies and blesses His people.

Personal Connection to God: David’s direct and intimate language reflects a deeply personal relationship with God, which is central to the theology of the Psalms.

Loving Father,

When I feel overwhelmed and surrounded by challenges, I turn to You. Many may doubt Your power or question Your care, but I trust that You are my shield, my protector, and the One who lifts my spirit.

I call out to You, knowing that You hear me and answer from Your holy place. You sustain me through every night and wake me with the strength to face each day. Because of You, I will not be afraid, no matter how many difficulties surround me.

Rise up, O Lord, and show Your saving power in my life. Break through the struggles that weigh me down and silence the voices of doubt and fear. I trust in Your victory, for it belongs to You alone.

Let Your blessing rest on me and on all Your people. Thank You for being my refuge and strength in every moment.

I pray in the name of Jesus, Your Son. Amen.

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Psalm 2 Rumination

Psalm 2 is traditionally attributed to King David, as referenced in Acts 4:25, where the apostles recognize it as part of David’s writings. Like Psalm 1, it is considered one of the foundational psalms of the Psalter. It is classified as a royal psalm, reflecting themes of kingship, divine authority, and the covenant relationship between God and His anointed ruler.

The psalm likely had its origins in the context of ancient Israel’s monarchy, possibly composed for coronation ceremonies or significant events in the life of the king. Its vivid imagery of rebellion and divine intervention also suggests a prophetic dimension, looking forward to the ultimate fulfillment of God’s promises through His chosen King.

Psalm 2 is often paired thematically with Psalm 1, forming an introduction to the Psalter. While Psalm 1 focuses on the individual’s relationship with God through obedience to His law, Psalm 2 addresses God’s sovereignty over nations and His plan for the world through His anointed ruler.

The psalm underscores God’s authority over all human affairs, presenting a stark contrast between human rebellion and divine rule. Its declaration of God’s chosen King introduces the concept of the Messiah, making it a cornerstone for understanding the Bible’s overarching narrative of redemption.

In Jewish tradition, Psalm 2 has been read as a celebration of God’s covenant with David and his descendants, looking forward to the ultimate restoration of God’s kingdom through the Messiah. It has been recited during festivals and in anticipation of the messianic age.

In Christian tradition, Psalm 2 is frequently cited in the New Testament. Early Christians recognized it as a prophecy about Jesus Christ, emphasizing His divine sonship and role as the ultimate King. It has been used in liturgies, hymns, and theological writings to affirm Christ’s kingship and the hope of His return.

Throughout history, Psalm 2 has been a source of inspiration and assurance for believers facing opposition or uncertainty. Its vivid imagery of divine authority provides comfort, reminding the faithful that God’s purposes will prevail despite human defiance.

Its call to “serve the Lord with reverence” and to “pay homage to the Son” invites personal reflection and a commitment to aligning one’s life with God’s rule. The psalm’s climactic promise of blessing for those who take refuge in God has made it a cornerstone of spiritual trust and hope.

Psalm 2 continues to resonate in a world where nations and leaders often seem at odds with divine principles. It speaks to the timeless struggle between human pride and submission to God’s authority. For individuals, it is a reminder to place ultimate trust in God, who holds all power and whose plans are always good.

In contemporary worship, the psalm is often reflected upon during seasons like Advent and Easter, emphasizing Christ’s kingship and the hope of His ultimate reign. Its themes of judgment and refuge challenge believers to live lives of reverence, obedience, and trust in God’s sovereign plan.

The following important themes appear in the text:

God’s Sovereignty: Psalm 2 affirms that God is in control, no matter how powerful earthly rulers may seem. Nations and kings who oppose Him ultimately fail, as their plans cannot override His will.

The Messiah: The psalm’s reference to God’s “Anointed One” (Messiah in Hebrew) is seen in both Jewish and Christian traditions as pointing to the Messiah. For Christians, this is a clear foreshadowing of Jesus Christ, affirmed by New Testament passages (e.g., Acts 13:33, Hebrews 1:5).

Judgment and Refuge: The psalm warns of God’s judgment against rebellion but also offers hope and refuge for those who trust in Him. This dual message of accountability and grace is central to the psalm’s significance.

Almighty God,

You are sovereign over all the earth, and no power or plan can stand against You. The nations may rage, and leaders may plot in vain, but Your will is unshakable, and Your purposes will prevail. Help me to trust in Your authority and to remember that You have established Your Anointed One, Jesus Christ, as King over all.

Lord, I honor Your Son and submit to His rule in my life. Teach me to serve You with reverence and to rejoice in Your presence with a heart full of humility and awe. Protect me from pride and defiance, and guide me to seek refuge in You always.

I pray for the leaders of the world, that they may have wisdom and recognize Your authority. Turn their hearts toward justice, mercy, and peace, so that their decisions align with Your divine will.

Thank You for the blessing of safety and hope in You. In Your strength, I find refuge, and in Your love, I find life.

I pray in the name of Jesus, Your Son. Amen.

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Psalm 1 Rumination

Psalm 1 serves as the introduction to the Book of Psalms, a collection of 150 songs, prayers, and poems in the Hebrew Bible. Traditionally attributed to King David, the Psalms also include contributions from other authors such as Asaph, the sons of Korah, Solomon, and possibly Moses. While the specific authorship of Psalm 1 is unknown, it is widely recognized as a wisdom psalm, drawing from themes commonly found in the wisdom literature of the Bible, such as Proverbs and Ecclesiastes.

Psalm 1 is written in a poetic structure typical of Hebrew literature, characterized by parallelism and contrast. Its focus on the way of the righteous versus the way of the wicked suggests it may have been composed to encourage readers to meditate on the law of the Lord (the Torah) and live in accordance with its teachings.

As the first psalm, it serves as an introduction to the entire Psalter, framing the book with a clear choice: the way of blessing and righteousness versus the way of destruction and wickedness. This theme is central to the theology of the Psalms, which consistently reflect on the rewards of following God’s commands and the consequences of rejecting Him.

Psalm 1 emphasizes the value of meditating on God's Word and living a life grounded in His teachings. It introduces the recurring theme of divine justice, portraying the ultimate prosperity of the righteous and the transience of the wicked. It also connects deeply to the broader biblical narrative, illustrating humanity’s ongoing decision to choose life with God or life apart from Him.

In Jewish tradition, Psalm 1 has been valued as a didactic text, teaching moral and spiritual lessons. It is often recited as part of synagogue worship and personal devotion. Its emphasis on meditation and study of the Torah makes it a cornerstone of Jewish spiritual practice.

In Christian tradition, Psalm 1 has been interpreted as pointing to Christ, the ultimate "righteous one," and as a call for believers to align their lives with God’s will. Early Christian writers often viewed the psalm as a guide for spiritual discipline, emphasizing the need for daily reflection on Scripture.

Psalm 1 establishes two distinct paths for our life: the way of the righteous and the way of the wicked. The righteous are likened to a tree planted by streams of water, symbolizing stability, fruitfulness, and vitality. The wicked, in contrast, are likened to chaff, which is light, unstable, and ultimately discarded. This vivid imagery underscores the psalm’s central message: a life rooted in God’s Word leads to blessing and fulfillment, while a life apart from Him leads to destruction.

The psalm’s focus on meditation (Hebrew: hagah, meaning to mutter or recite softly) highlights the active engagement required in spiritual growth. This practice of internalizing God’s law has resonated with Jewish and Christian communities throughout history, influencing liturgical traditions, monastic practices, and personal devotions.

Today, Psalm 1 remains a call to reflect on our choices and their consequences. Its imagery and message resonate with believers seeking guidance, stability, and purpose in a complex world. The psalm inspires individuals to root their lives in Scripture, trust in God’s justice, and pursue a life that reflects His righteousness.

Psalm 1’s universal themes of wisdom, justice, and divine blessing continue to make it a foundational text for spiritual growth and moral guidance across faith traditions.

Heavenly Father,

I come to You seeking the blessing of walking in Your ways. Keep me from following the advice of those who reject Your truth, from standing with those who live against Your will, and from joining those who mock what is good. Instead, guide me to delight in Your Word, to meditate on it day and night, and to let its wisdom shape my heart and mind.

Plant me firmly like a tree beside streams of living water. Nourish me with Your Spirit so that I may bear fruit in every season, thriving in Your presence and glorifying You in all that I do. Let my life be a reflection of Your steadfast love and enduring faithfulness.

Protect me from becoming like the chaff that is blown away, disconnected and without purpose. Keep my feet on the path of righteousness, for I trust in Your watchful care over those who follow You. Guard my steps and lead me toward the eternal life You promise to those who are faithful.

I pray in the name of Jesus, Your Son. Amen.

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A Prayer for the Son’s Mercy

[A Prayer of David]

1 Bow down thine ear, O LORD, hear me: for I am poor and needy.

2 Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee.

3 Be merciful unto me, O Lord: for I cry unto thee daily.

4 Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul.

5 For thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon thee.

6 Give ear, O LORD, unto my prayer; and attend to the voice of my supplications.

7 In the day of my trouble I will call upon thee: for thou wilt answer me.

8 Among the gods there is none like unto thee, O Lord; neither are there any works like unto thy works.

9 All nations whom thou hast made shall come and worship before thee, O Lord; and shall glorify thy name.

10 For thou art great, and doest wondrous things: thou art God alone.

11 Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name.

12 I will praise thee, O Lord my God, with all my heart: and I will glorify thy name for evermore.

13 For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell.

14 O God, the proud are risen against me, and the assemblies of violent men have sought after my soul; and have not set thee before them.

15 But thou, O Lord, art a God full of compassion, and gracious, longsuffering, and plenteous in mercy and truth.

16 O turn unto me, and have mercy upon me; give thy strength unto thy servant, and save the son of thine handmaid.

17 Shew me a token for good; that they which hate me may see it, and be ashamed: because thou, LORD, hast holpen me, and comforted me.

—Psalm 86 KJV Bible

The superscription notes that this psalm is a prayer of David. And it is referenced as such by Jesus’ disciples in Acts 4:25. In the psalm, David describes how the world rulers rebel against the Lord God and against Jesus, God’s son and God’s anointed, supreme King. Verses 1 through 3 describe the ignorance of the unbelieving world rulers.

Verses 4 through 6 reference the resolve of Jesus, the King. In verse 4, the word Lord is a translation of the Hebrew Adonai, meaning “my Lord” or “sovereign.” It is no wonder that the sovereign would laugh at the ranting of the little rulers. Verse 6 makes reference to the beginning of the Messiah’s one thousand-year reign from Zion—Jerusalem—as noted in Isaiah 2:3.

Verses 7 through 9 specifically identify the King as God’s Son. God recites a decree on the day of Jesus’ coronation, giving Him authority to rule the earth in righteousness. The Son’s coronation came on the day of his resurrection from the dead. The Apostle Paul explained this to the people of Pisidian Antioch (Acts 13:3-34), as he noted in his letter to the Romans (Romans 1:4) and as is noted by the author of the letter to the Hebrews (Hebrews 1:5; 5:5), which some believe to be Paul.

In verses 10 through 12 God warns the rulers of the world to submit to the Son in order to avoid the Son’s wrath. The Messiah will break things when He returns. As noted in Revelation 2:27, Jesus will rule with authority and with a rod of iron.

Father, I accept that you are God and that Your Son, Jesus, is Lord of all and rules in Your name. I pray that the rulers and the nations of this world will turn from their rebellious ways and do the same.

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A Prayer for God's Mercy

[To the chief Musician; A Psalm for the sons of Korah]

1 Lord, thou hast been favourable unto thy land: thou hast brought back the captivity of Jacob.

2 Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah.

3 Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger.

4 Turn us, O God of our salvation, and cause thine anger toward us to cease.

5 Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations?

6 Wilt thou not revive us again: that thy people may rejoice in thee?

7 Shew us thy mercy, O LORD, and grant us thy salvation.

8 I will hear what God the LORD will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly.

9 Surely his salvation is nigh them that fear him; that glory may dwell in our land.

10 Mercy and truth are met together; righteousness and peace have kissed each other.

11 Truth shall spring out of the earth; and righteousness shall look down from heaven.

12 Yea, the LORD shall give that which is good; and our land shall yield her increase.

13 Righteousness shall go before him; and shall set us in the way of his steps.

—Psalm 85 KJV Bible

The psalm subscription states it is for the "sons of Korah." Korah was a great-grandson of Levi and a younger contemporary of Moses. Korah took part in an attempted revolt against Moses' and Aaron's leadership of the Israelites, forgetting that Moses and Aaron had been appointed by God to lead. As proof of this, God caused the earth to open, swallowing all of the rebels and their tents. Following that, an additional 14,700 died in a plague because of their grumbling against God (Numbers 16). The three sons of Korah—Assir, Elkanan and Abiasaph—stayed loyal to God, did not rebel, and so did not die (Exodus 6:24; Numbers 26:11). The descendants of these were also described as the "sons of Korah." Some later became singers in the Temple choir (2 Chronicles 20:19). Twelve of the psalms (42-49, 84-85, 87-88) are specifically dedicated to the "sons of Korah," possibly because of their musicality, or possibly as a reference to those who remain faithful to God even in the most difficult times.

This psalm was written during some national setback. Some suggest this was around 520 BC, just after the Jews returned from their exile in Babylon. The song recalls the deeds of God in the past, reflects on the distress of the present, and reassures concerning the nation’s deliverance in the future.

If the psalm was written following the exile, then verses 1 through 3 reference the time in which Cyrus, the King of Persia, sent the Jews back to Jerusalem and the surrounding area. Prior to their exile, God had become increasingly angry with His people because they were not obeying his commands. Finally, God allowed the King of Babylon to conquer the land, capture Jerusalem, and take most of the population back to Babylon as slaves. After 70 years, the king of Persia conquered Babylon and became possessor of all its property, including the descendants of Jacob/Israel. King Cyrus’ act of returning the people was viewed as a sign that God had forgiven the sins of the people.

The Hebrew "selah" is used in verse 2 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

Verses 4 through 7 observe that, though the people had returned to their Promised Land, God was still angry with them. The ruined temple in Jerusalem had not yet been rebuilt. They may not have had much rain, so their crops would have been small and food was scarce. And some of their old enemies may have begun attacking them because they were unable to defend themselves. In these verses the people ask for God’s help to make things better.

In verse 8 the psalmist pledges to listen to and obey the commands of the God Jehovah. Those who do this, God’s “saints” (the Hebrew “chasid,” meaning those who are kind or pious or devout) will have God’s peace. Those who have not learned the lesson of dependency on God, those who turn back to the old ways of disobedience, are destined again to “folly” (the Hebrew “kislah,” meaning stupidity or confidence).

In verse 9 through 13 the psalmist tells the people what it will be like when they are obedient to God. In that time God’s “salvation” (the Hebrew “yesha,” meaning deliverance, rescue, salvation, or safety) will come to those that “fear” God (the Hebrew “yare,” meaning a moral, reverential fear). Then the “glory” of God’s presence will stay among the people.

God’s loyal, steadfast, faithful love (the Hebrew “checed”) will be combined with God’s firmness, faithfulness and truth (the Hebrew “emeth”). Also, God’s sense of rightness or righteousness (the Hebrew “tsedeq”) will be joined with God’s completeness, soundness, and peace (the Hebrew “shalom”). Truth and righteousness will abound.

Then Jehovah will give all good things to the people and the crops and livestock will thrive and increase. All will know of God’s righteousness and will desire to follow in His teachings.

Many consider verses 9 through 13 to be messianic in that they speak of a future time when God’s glory will reign in the land and God walk be among His people. It is suggested that this will truly be fulfilled in the Messiah’s millennial reign.

O LORD, I thank You for Your blessings. Forgive me when I fail to do the things You say. Help me to walk in your path so that I may prosper and may serve You better.

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Coming into God’s Presence

[To the chief Musician upon Git'tith, A Psalm for the sons of Korah]

1 How amiable are thy tabernacles, O LORD of hosts!

2 My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God.

3 Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God.

4 Blessed are they that dwell in thy house: they will be still praising thee. Selah.

5 Blessed is the man whose strength is in thee; in whose heart are the ways of them.

6 Who passing through the valley of Baca make it a well; the rain also filleth the pools.

7 They go from strength to strength, every one of them in Zion appeareth before God.

8 O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah.

9 Behold, O God our shield, and look upon the face of thine anointed.

10 For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness.

11 For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.

12 O LORD of hosts, blessed is the man that trusteth in thee.
—Psalm 84 KJV Bible

It is not certain who wrote this psalm. Some suggest that it was the same person who wrote Psalms 42 and 43. That person wrote of being exiled in the far north of Palestine and yearning to return to the temple in Jerusalem. In this song the psalmist speaks as a pilgrim traveling to the temple. The psalmist tells of his passion for God's house, his pilgrimage to God's house and his praise in God's house.

The description of the psalm says that it is "for the Git'tith," but it is uncertain just what that is. The Hebrew word is derived from "Gath," which was a common place name in Israel and the surrounding area. Examples include Gath of the Philistines, one of five Philistine city-states established in northwestern Philistia, Gath-Gittaim, Gath Carmel, and others. A person from Gath is called a Gittite, and a Git'tith may have been a tune or instrument associated with one of those places.

The psalm description also states it is for the "sons of Korah." Korah was a great-grandson of Levi and a younger contemporary of Moses. Korah took part in an attempted revolt against Moses' and Aaron's leadership of the Israelites, forgetting that Moses and Aaron had been appointed by God to lead. As proof of this, God caused the earth to open, swallowing all of the rebels and their tents. Following that an additional 14,700 died in a plague because of their grumbling against God (Numbers 16). The three sons of Korah—Assir, Elkanan and Abiasaph—stayed loyal to God, did not rebel, and so did not die (Exodus 6:24; Numbers 26:11). The descendants of these were also described as the "sons of Korah." Some later became singers in the Temple choir (2 Chronicles 20:19). Twelve of the psalms (42-49, 84-85, 87-88) are specifically dedicated to the "sons of Korah," possibly because of their musicality, or possibly as a reference to those who remain faithful to God even in the most difficult times.

The Hebrew "selah" is used in verses 4 and 8 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 4, the psalmist tells of his great passion for the temple—God's house; the place of God's presence. Here the psalmist addresses God as "LORD of Hosts" (“Yahweh tsaba”—Hebrew, meaning "the God of Israel, Chief of the armies of heaven"), as the living God (“el-chay”—Hebrew, meaning "living God" or "the God who is alive"), as his king (“melek”—Hebrew, meaning "king"), and his God (“elohim”—Hebrew, meaning “God”).

In verses 5 through 8, the psalmist tells of his pilgrimage to God's house. On his journey to Jerusalem (“Zion”), the psalmist speaks of passing through the "valley of Baca," which is translated as the "valley of weeping." This could be a reference to an actual desolate valley in Palestine or it could be imagery for moving through a time or place of sorrow. In either case, the joy of the pilgrims turns the barren wasteland green with blessings. The pilgrims grow stronger as they approach Jerusalem (“Zion”) and all arrive at the temple, the house of God (“elohim”). As he prays the psalmist addresses God as the "God of Israel" (“Yahweh”), "God of the armies of heaven" (“elohim tsaba”) and "God of Jacob" (“elohim Yaaqob”).

In verses 9 through 12 the psalmist tells of his praise in God's house. The psalmist addresses God as his shield or protector (“magen”) and asks God to guide Israel’s king, the anointed one (“mashiach”—this ultimately refers to Jesus, the Messiah, God’s anointed one). The psalmist then praises God, saying that even one day in the house of God is better than a thousand days away from God's presence. The psalmist would rather stand just outside the house of God in the lowly position of a doorkeeper, than live among the wicked. The psalmist then describes God (“elohim”) as the rising sun (“shemesh”) and a shield or protector (“magen”). The psalmist expects the righteous to receive all blessings of “the God of Israel” (“Yahweh”). The one is greatly blessed who trusts in "the God of Israel, Chief of the armies of heaven" (“Yahweh tsaba”).

Father, would that we all were as passionate all the time to come into Your presence. I praise You for Your greatness and I thank You for loving even one such as me. Hallelujah. Praise the Lord.

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Arise and Save

[A Song or Psalm of Asaph]

1 Keep not thou silence, O God: hold not thy peace, and be not still, O God.

2 For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.

3 They have taken crafty counsel against thy people, and consulted against thy hidden ones.

4 They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.

5 For they have consulted together with one consent: they are confederate against thee:

6 The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;

7 Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;

8 Assur also is joined with them: they have holpen the children of Lot. Selah.

9 Do unto them as unto the Midianites; as to Sisera, as to Jabin, at the brook of Kison:

10 Which perished at Endor: they became as dung for the earth.

11 Make their nobles like Oreb, and like Zeeb: yea, all their princes as Zebah, and as Zalmunna:

12 Who said, Let us take to ourselves the houses of God in possession.

13 O my God, make them like a wheel; as the stubble before the wind.

14 As the fire burneth a wood, and as the flame setteth the mountains on fire;

15 So persecute them with thy tempest, and make them afraid with thy storm.

16 Fill their faces with shame; that they may seek thy name, O LORD.

17 Let them be confounded and troubled for ever; yea, let them be put to shame, and perish:

18 That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.

—Psalm 83 KJV Bible

In this psalm, the psalmist is surrounded by enemies and pleads with God for help. The psalmist describes the confederacy against Israel and prays for vengeance.

There does not seem to be an agreement as to when this psalm was written. This is because of the enemies listed in the psalm were not all enemies of Israel at the same time. Some were enemies in 800 BC, some in 600 BC and some in 400 BC. Because of this, some speculate that the psalm was written in pieces over time.

Some include this as one of the imprecatory psalms. An imprecation is the act of calling down a curse that invokes evil. The imprecatory psalms contain an invocation of judgment, calamity, or curse against one's enemies who are viewed as enemies of God. The Major Imprecatory Psalms include psalms 69 and 109. Others are psalms 7, 35, 55, 58, 59, 69, 79, 109, 137, and 139 (some include in this list psalms 5, 6, 11, 12, 35, 37, 40, 52, 54, 56, 83, and 143). It is thought that the purposes of these imprecations are, depending on the psalm, to do one or more of the following: (1) to demonstrate God's just and righteous judgment toward the wicked, (2) to show the authority of God over the wicked, (3) to lead the wicked to seek the Lord, or (4) to cause the righteous to praise God. In the New Testament, Jesus quoted from them in John 15:25 (Psalms 35 and 69), the Apostle John references Psalm 69 in John 2:17, and the Apostle Paul quoted from Psalm 69 in his Letter to the Romans (Romans 11:9-10; Romans 15:3).

The Hebrew "selah" is used in verse 8 of the psalm. The word is thought to be a musical notation to the choir director and musicians. It loosely translates as a break in the song or an instruction to pause and reflect, perhaps with a musical interlude. Some translators suggest the phrase "stop and listen." Others say that a more concise translation would be "let those with eyes see and with ears hear." The word "selah" has been compared to the word "amen" in that it stresses to the listener the importance of the preceding passage. The word "selah" is used in thirty-nine of the psalms.

In verses 1 through 4, the psalmist pleads with God for help. Thinking that God is indifferent or sleeping, the psalmist tries to get God’s attention by describing what is about to happen to Israel.

In verses 5 through 8, the psalmist lists the nations and peoples that have conspired against God and Israel. They are Edom (descendants of Esau, the grandson of Abraham, the son of Isaac and the twin of Jacob/Israel), Ishmaelites (the descendants of Ishmael, the son of Abraham by Sarah’s handmaiden Hagar), Moab (descendants of Moab, the son of Abraham’s nephew Lot by Lot’s elder daughter), Hagrites (peoples living in the Aramean and northern Arabian desert, not necessarily descendants of Hagar), Gelab (an area between the Dead Sea and Petra), Ammon (descendants of Ammon, the son of Abraham’s nephew Lot by Lot’s younger daughter), Amalek (descendants of Amalek, Esau’s grandson), Philistia (the eastern Mediterranean coast, occupied by the Philistines, who migrated there from Crete and other Aegean islands), Tyre (an ancient Phoenician city-state on the Mediterranean Sea, between Acre and Sidon), Assyria (a nation centered on the Upper Tigris river, named after its original capital, the ancient city of Assur). Assyria is described as assisting Moab and Ammon (the children of Lot).

In verses 9 through 18, the psalmist prays for vengeance. In verses 9 through 12, the psalmist asks that God make the fate of the enemies the same as some previous enemies of God. Midian was was destroyed by the judge Gideon, who lead people from the tribe of Ephriam (Judges 6-8). Oreb and Zeeb were princes of Midian. Gideon killed Zebah and Zalmunna, who were kings of Midian. Judges 4 tells the story of Jabin, king of Hazor, and Sisera, the leader of Jabin’s army. The woman Jael killed Sisera as he hid in her tent, and the judge Deborah, with her general Barak, destroyed Jabin’s army at the river Kishon. In verses 13 through 17, the psalmist then asks that God pursue the enemies, separate them from the living—like chaff from grain—and burn them in a firestorm. The psalmist asks not only that they be destroyed, but that theirs be a humiliating defeat, so as to be an example to other nations that do not honor God or Israel. In verse 18, the psalmist desires that all the other nations know tat God is “the Lord” (“Yahweh,” the proper name of the God of Israel) and “the Most High” (“elyown,” the Supreme; the Most High; the Greatest).

Father, forgive me when I am impatient for your deliverance. Remind me that You are always with me, whatever may come. I thank You and I praise You.

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