Psalms 83:8

Preface To The Psalter (1545 and 1528) Many of the holy fathers praised and loved the Psalter above all other books of Scripture; and although the work itself gives praise enough to its master, nevertheless we must give evidence of our own praise and thanks. In past years very many books have been peddled around, legends of the saints and passionals, books of examples and stories, and the world has been filled with them, so that the Psalter lay, meanwhile, under the bench and in such darkness that not one Psalm was rightly understood; and yet it gave off such a fine and precious fragrance that all pious hearts felt the devotion and power in the unknown words, and loved the book for them. I hold, however, that no book of examples or legends of the saints finer than the Psalter has ever come, or can come, to the earth. If one were to wish that, from all the examples, legends and histories, the best should be selected and brought together and put in the best form, the result would have to be the present Psalter. For here we find not only what one or two saints have done, but what He has done who is the head of all saints, and what the saints still do — the attitude they take toward God, toward friends and enemies, the way they conduct themselves in all dangers and sufferings; all this, beside the divine and wholesome and commandments of every kind that are contained there. The Psalter ought to be a dear and beloved book, if only because it promises Christ’s death and resurrection so clearly, and so typifies His kingdom and the condition and nature of all Christendom that it might well be called a little Bible. It puts everything that is in all the Bible most beautifully and briefly, and is made an Enchiridion, or handbook, so that I have a notion that the Holy Ghost wanted to take the trouble to compile a short Bible and example-book of all Christendom, or of all saints. Thus, whoever could not read the whole Bible would here have almost an entire summary of it, comprised in one little book. But above all this, the Psalter has this fine virtue and quality: — other books make great ado over the works of the saints, but say very little about their words; but the Psalter is a pattern; it gives forth so sweet a fragrance, when one reads it, because it tells not only the works of the saints, but also their words, how they spoke with God and prayed, and still speak and pray. The other legends and examples, when compared to the Psalter, present to us only dumb saints; but the Psalter pictures really bold, living saints. Compared with a speaking man, a dumb man is to be thought a half-dead man; and there is no mightier or nobler work of man than speech, since it is by speech, more than by his shape or by any other work, that man is most distinguished from other animals. By the carver’s art a block of wood can be given the shape of a man, and a beast, as well as a man, can see, hear, smell, sing, walk, stand, eat, drink, fast, thirst, and suffer from hunger, frost, and a hard bed. Moreover, the Psalter does still more than this. It presents to us not the simple, common speech of the saints, but the best of their language, that which they used when they talked with God Himself, with great earnestness, on the most important matters. Thus it lays before us, not only their words, rather than their works, but their very hearts and the innermost treasure of their souls, so that we can look down to the foundation and source of their words and works, that is, into their hearts, and see there what kind of thoughts they had, and how their hearts were set and how they acted in all kinds of cases, in danger and in need. The legends, or examples, which speak only of the works and miracles of the saints, do not and cannot do this; for I cannot know how a man’s heart is, even though I see or hear of many great works that he does. And just as I would rather hear what a saint says than see the works he does, so I would far rather see his heart, and the treasure in his soul, than hear his words. And that is the richest thing about the saints that the Psalter gives us, — we can be certain of how their hearts were toward God, and what words they used to God and every man. A human heart is like a ship on a wild sea, driven by the storm-winds from the four quarters of the world. Here it is struck with fear, and worry about coming disaster; there comes grief and sadness because of present evil. Here breathes a breeze of hope and of expectation of happiness to come; there blows security and joy in present blessings. These storm-winds teach us to speak with earnestness, and open the heart, and pour out what lies at the bottom of it. He who sticks in fear and need speaks of misfortune very differently from him who floats on joy; and he who floats on joy speaks and sings of joy quite differently from him who sticks in fear. It is not from the heart, men say, when a sad man laughs or a glad man weeps; that is, the depths of his heart are not open, and what is in them does not come out. What is the greatest thing in the Psalter but this earnest speaking amid these storm-winds of every kind? Where does one find such words of joy as in the psalms of praise and thanksgiving? There you look into the hearts of all the saints, as into fair and pleasant gardens, nay, as into heaven, and see what fine and pleasant flowers of the heart spring up’ from fair and happy thoughts of every kind toward God, because of His benefits. On the other hand, where do you find deeper, more sorrowful, more pitiful words of sadness than in the psalms of lamentation? There again you look into the hearts of all the saints, as into death, nay, as into hell. How gloomy and dark it is there, with all kinds of troubled outlooks on the wrath of God! So, too, when they speak of fear and hope, they use such words that no painter could so depict fear or hope, and no Cicero, or orator, so portray them. And, as was said, it is the best thing of all that they speak these words to God and with God. This gives the words double earnestness and life, for when men speak with men about these matters, what they say does not come so strongly from the heart, and burn and live and press so greatly. Hence it comes that the Psalter is the book of all saints, and everyone, in whatever case he is, finds in it psalms and words that fit his case and suit him exactly, as though they were put thus for his sake only, so that he could not put it better himself, or find better words, or wish for better. And this, too, is good; for when these words please a man and suit him, he becomes sure that he is in the communion of saints, and that it has gone with all the saints as it goes with him, since they all sing one song with him. It is especially so, if he can speak to God as they have done, which must be done in faith, for their words have no flavor to a godless man. Finally, there is in the Psalter security and a well-tried escort, so that one can follow all saints in it without peril. The other examples and the legends of the dumb saints bring forward many works that one cannot imitate; but they also bring forward many more works which it is dangerous to imitate, and which commonly start sects and disturbances, and lead away from the communion of saints, and tear it apart. But the Psalter holds you to the communion of saints and away from sects for it teaches you to be of like mind in joy, fear, hope, sorrow, and to think and speak as all the saints have thought and spoken. In a word, would you see the holy Christian Church painted in living color and form and put in one little picture? Then take up the Psalter and you have a fine, bright, pure mirror that will show you what the Church is; nay, you will find yourself also in it and the true gnothi seauton, and God Himself, besides, and all creatures. Let us see to it, then, that we thank God for these unspeakable blessings, and let us receive them and use them, and exercise ourselves in them to God’s praise and honor, lest we earn something worse. Heretofore, in the time of darkness, what a treasure it would have been thought if one were able rightly to understand a Psalm, and to read or hear it in intelligible German; and we did not have that treasure. But now blessed are the eyes that see what we see and the ears that hear what we hear; and yet I fear — nay, sad to say, we see it! — that things are going with us as with the Jews in the wilderness, when they said of the bread from heaven, “Our soul loatheth this poor food.” We should remember, however, that alongside of this story stands the story of how they were plagued and died, lest the same thing happen to us. To this may God, the Father of all grace and mercy help us, through Jesus Christ our Lord, to whom be praise and thanks, honor and glory, for this German Psalter and for all His numberless, unspeakable benefits to all eternity. Amen, Amen.

ecovered some strength and consequence; but where they dwelt after their expulsion by the Israelites is not known. Verse 7 Gebal - The Giblites, who were probably the persons here designed, were a tribe of the ancient inhabitants of the land of Canaan, and are mentioned as unconquered at the death of Joshua, Jos 13:5 . They are called stone-squarers or Giblites, 1Kgs 5:18 , and were of considerable assistance to Hiram king of Tyre, in preparing timber and stones for the building of the temple. They appear to have been eminent in the days of Ezekiel, who terms them the "ancients of Gebal, and the wise men - thereof," who were ship-builders, Eze 27:3 . What is now called Gibyle, a place on the Mediterranean Sea, between Tripoli and Sidon, is supposed to be the remains of the city of the Giblites. Ammon and Moab were then descendants of the children of Lot. Their bad origin is sufficiently known. See Gen 19:30 , etc. Calmet supposes that Ammon is put here for Men or Maon, the Meonians, a people who lived in the neighborhood of the Amalekites and Idumeans. See the notes on 2Chr 20:1 ; 2Chr 26:7 . Amalek - The Amalekites are well known as the ancient and inveterate enemies of the Israelites. They were neighbors to the Idumeans. The Philistines - These were tributaries to Jehoshaphat, 2Chr 17:11 ; but it seems they took advantage of the present times, to join in the great confederacy against him. The inhabitants of Tyre - These probably joined the confederacy in hopes of making conquests, and extending their territory on the main land. Verse 8 Asser also is joined - The Ammonites might have got those auxiliaries from beyond the Euphrates, against Jehosphaphat, as formerly they were brought against David. See 2Sam 10:16 . They have holpen the children of Lot - The Ammonites, who appear to have been the chief instigators in this war. Verse 9 Do unto them as unto the Midianites - Who were utterly defeated by Gideon, Jdg 7:21 , Jdg 7:22 . As to Sisera - Captain of the army of Jabin, king of Canaan, who was totally defeated by Deborah and Barak, near Mount Tabor, by the river Kishon; and himself, after having fled from the battle, slain by Jael, the wife of Heber, the Kenite. See Jdg 4:15 , etc. Verse 10 Perished at En-dor - This refers to the defeat of the Midianites by Gideon, who were encamped in the valley of Jezreel, at the foot of Mount Gilboa, and near to Tabor, Jdg 6:33 ; Jdg 7:1 , and consequently in the environs of En-dor. There Gideon attacked and defeated them; and, in various places during their flight, they were destroyed, and left to rot upon the earth. Jdg 7:22-25 . Verse 11 Lake their nobles like Oreb, and like Zeeb - They were two of the chiefs, or generals, of the Midianites; and were slain in the pursuit of the Midianites, by the men of Ephraim; and their heads brought to Gideon on the other side of JorDaniel Jdg 7:24 , Jdg 7:25 . Yea, all their princes as Zebah, and as Zalmunna - These were kings of Midian, who were encamped at Karkor with fifteen thoussand men, whom Gideon attacked there, and defeated, and took the kings prisoners; and finding that they had killed his own brothers slew them both. See Jdg 8:10-21 . Of the Midianites there fell at this time one hundred and twenty thousand men. Verse 12 Let us take to ourselves the houses of God in possession - Nearly the words spoken by the confederates when they came to attack Jehoshaphat. They come (says the king in address to God) to cast us out of thy possession which thou hast given us to inherit. See 2Chr 20:11 . Verse 13 O may God, make them like a wheel - Alluding to the manner of threshing corn in the east. A large broad wheel was rolled over the grain on a threshing-floor, which was generally in the open air; and the grain being thrown up by a shovel against the wind the chaff was thus separated from it, in the place where it was threshed. Verse 14 The flame setteth the mountains on fire - This may refer to the burning of the straw and chaff, after the grain was threshed and winnowed. And as their threshing-floors were situated often on the hills or mountains, to take the advantage of the wind, the setting the mountains on fire may refer to the burning of the chaff, etc., in those places. Let them be like stubble driven away by the wind, and burnt by the fire. Verse 15 So persecute them - In this and the two following verses we find several awful execrations; and all this seems to be done in reference to that ancient custom, "pouring execrations on an enemy previously to battle." Of this I have already given specimens in this work; and the reader is particularly requested to refer to the case of Balaam being hired by the king of Moab to curse Israel previously to his intended attack: see the note on Num 22:6 , where the subject is treated at large. This custom prevailed much among the Romans, and the ancient Druids of Britain. In all cases the priests were employed to utter the execrations, as they were supposed to have the greatest influence with the gods, in whose name the curses were uttered. Verse 16 That they may seek thy name - Let them be confounded in all their attempts on Israel; and see, so manifestly, that thou hast done it, that they may invoke thy name, and be converted to thee. Verse 17 Let them - perish - That is, in their present attempts. Some have objected to the execrations in this Psalm, without due consideration. None of these execrations refer either to their souls or to their eternal state; but merely to their discomfiture on their present attempts. Suppose the continental powers should join together to subjugate Britain, and destroy the Protestant religion; is there a Christian in the land that would not be justified in meeting them with the same or similar execrations? On the knees of my soul would I offer every one of them to God against such invaders. Selah - A. C. Verse 18 That men may know - That they may acknowledge, and be converted to thee. Here is no malice; all is self-defense. Introduction The psalmist longs for communion with God in the sanctuary, Psa 84:1-3 . The blessedness of those who enjoy God's ordinances, Psa 84:4-7 . With confidence in God, he prays for restoration to his house and worship, Psa 84:8-12 . The title here is the same as that of Psalm 81, only that was for Asaph, this for the sons of Torah. This person was one of the chief rebels against Moses and Aaron; there were three, Torah, Dathan, and Abiram, who made an insurrection; and the earth opened, and swallowed them and their partisans up, Numbers 16: The children of Dathan and Abiram perished with their fathers; but by a particular dispensation of Providence, the children of Korah were spared. See Num 26:11 (note), and the note there. The family of Torah was continued in Israel; and it appears from 1 Chronicles 26:1-19 that they were still employed about the temple, and were porters or keepers of the doors. They were also singers in the temple; see 2Chr 20:19 . This Psalm might have been sent to them to be sung, or one of themselves might have been its author. Verse 1 How amiable are thy tabernacles - In this plural noun he appears to include all the places in or near the temple where acts of Divine worship were performed. The holy of holies, the holy place, the altar of incense, the altar of burnt-offering, etc., etc.; all called here God's tabernacles or dwelling-places; for wherever God was worshipped, there he was supposed to dwell. Verse 2 My soul longeth - It is a Levite that speaks, who ardently longs to regain his place in the temple, and his part in the sacred services. My heart and my flesh - All the desires of my soul and body; every appetite and wish, both animal and spiritual, long for thy service. Verse 3 Yea, the sparrow hath found a house - It is very unlikely that sparrows and swallows, or birds of any kind, should be permitted to build their nests, and hatch their young, in or about altars which were kept in a state of the greatest purity; and where perpetual fires were kept up for the purpose of sacrifice, burning incense, etc. Without altering the text, if the clause be read in a parenthesis, the absurdity will be avoided, and the sense be good. "My heart crieth out for the living God, (even the sparrow hath found a house, and the swallow דרור deror, the ring-dove, a nest for herself, where she may lay; her young), for thine altars. O Lord of hosts!" Or, read the parenthesis last: "My heart crieth out for the living God; for thine altars, O Lord of hosts, my King and my God. Even the sparrow hath found out a house, and the swallow (ring-dove) a nest for herself, where she may lay her young;" but I have no place, either of rest or worship, understood. The Chaldee translates thus: "Even the pigeon hath found a house, and the turtle-dove hath a nest because their young may be offered lawfully upon thine altars, O Lord of hosts, my King and my God." Or, as a comparison seems to be here intended the following may best express the meaning; "Even as the sparrow finds out (seeks) a house, and the swallow her nest in which she may hatch her young; so I, thine altars, O Lord of hosts, my King and my God." Verse 4 Blessed are they that dwell in thy house - They who have such a constant habitation in thy temple as the sparrow or the swallow has in the house wherein it has built its nest. They will be still praising thee - They will find it good to draw nigh unto God, as he always pours out his Spirit on his sincere worshippers. Verse 5 The man whose strength is in thee - "Who life and strength from thee derives; And by thee moves and in thee lives." In whose heart are the ways of them - This is no sense. The original, however, is obscure: מסלות בלבבם mesilloth bilebabam, "the high ways are in their hearts;" that is, the roads winding to thy temple. Perhaps there is a reference here to the high roads leading to the cities of refuge. We wish to escape from the hands and dominion of these murderers, and the roads that lead to Jerusalem and the temple we think on with delight; our hearts are with them, we long to be traveiling on them. Verse 6

d 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. The Israel of God were now in danger, and fear, and great distress, and yet their prayer is called, A song or psalm; for singing psalms is not unseasonable, no, not when the harps are hung upon the willow-trees. I. The psalmist here begs of God to appear on the behalf of his injured threatened people ( v. 1 ): " Keep not thou silence, O God! but give judgment for us against those that do us an apparent wrong." Thus Jehoshaphat prayed upon occasion of that invasion ( 2 Chron. xx. 11 ), Behold, how they reward us, to come to cast us out of thy possession. Sometimes God seems to connive at the unjust treatment which is given to his people; he keeps silence, as one that either did not observe it or did not concern himself in it; he holds his peace, as if he would observe an exact neutrality, and let them fight it out; he is still, and gives not the enemies of his people any disturbance or opposition, but seems to sit by as a man astonished, or as a mighty man that cannot save. Then he gives us leave to call upon him, as here, " Keep not thou silence, O God! Lord, speak to us by the prophets for our encouragement against our fears" (as he did in reference to that invasion, 2 Chron. xx. 14 , &c.); "Lord, speak for us by the providence and speak against our enemies; speak deliverance to us and disappointment to them." God's speaking is his acting; for with him saying and doing are the same thing. II. He here gives an account of the grand alliance of the neighbouring nations against Israel, which he begs of God to break, and blast the projects of. Now observe here, 1. Against whom this confederacy is formed; it is against the Israel of God, and so, in effect, against the God of Israel. Thus the psalmist takes care to interest God in their cause, not doubting but that, if it appeared that they were for God, God would make it to appear that he was for them, and then they might set all their enemies at defiance; for whom then could be against them? "Lord," says he, "they are thy enemies, and they hate thee." All wicked people are God's enemies (the carnal mind is enmity against God ), but especially wicked persecutors; they hated the religious worshippers of God, because they hated God's holy religion and the worship of him. This was that which made God's people so zealous against them—that they fought against God: They are confederate against thee, v. 5 . Were our interest only concerned, we could the better bear it; but, when God himself is struck at, it is time to cry, Help, Lord. Keep not thou silence, O God! He proves that they are confederate against God, for they are so against the people of God, who are near and dear to him, his son, his first-born, his portion, and the lot of his inheritance; he may truly be said to fight against me that endeavours to destroy my children, to root out my family, and to ruin my estate. "Lord," says the psalmist, "they are thy enemies, for they consult against thy hidden ones." Note, God's people are his hidden ones, hidden, (1.) In respect of secresy. Their life is hid with Christ in God; the world knows them not; if they knew them, they would not hate them as they do. (2.) In respect of safety. God takes them under his special protection, hides them in the hollow of his hand; and yet, in defiance of God and his power and promise to secure his people, they will consult to ruin them and cast them down from their excellency ( Ps. lxii. 4 ), and to make a prey of those whom the Lord has set apart for himself, Ps. iv. 3 . They resolve to destroy those whom God resolves to preserve. 2. How this confederacy is managed. The devil is at the bottom of it, and therefore it is carried on, (1.) With a great deal of heat and violence: Thy enemies make a tumult, v. 2 . The heathen rage, Ps. ii. 1 . The nations are angry, Rev. xi. 18 . They are noisy in their clamours against the people whom they hope to run down with their loud calumnies. This comes in as a reason why God should not keep silence: "The enemies talk big and talk much; Lord, let them not talk all, but do thou speak to them in thy wrath, " Ps. ii. 5 . (2.) With a great deal of pride and insolence: They have lifted up the head. In confidence of their success, they are so elevated as if they could over-top the Most High and overpower the Almighty. (3.) With a great deal of art and policy: They have taken crafty counsel, v. 3 . The subtlety of the old serpent appears in their management, and they contrive by all possible means, though ever so base, ever so bad, to gain their point. They are profound to make slaughter ( Hos. v. 2 ), as if they could outwit Infinite Wisdom. (4.) With a great deal of unanimity. Whatever separate clashing interest they have among themselves, against the people of God they consult with one consent ( v. 5 ), nor is Satan's kingdom divided against itself. To push on this unholy war, they lay their heads together, and their horns, and their hearts too. Fas est et ab hoste doceri—Even an enemy may instruct. Do the enemies of the church act with one consent to destroy it? Are the kings of the earth of one mind to give their power and honour to the beast? And shall not the church's friends be unanimous in serving her interests? If Herod and Pilate are made friends, that they may join in crucifying Christ, surely Paul and Barnabas, Paul and Peter, will soon be made friends, that they may join in preaching Christ. 3. What it is that is aimed at in this confederacy. They consult not like the Gibeonites to make a league with Israel, that they might strengthen themselves by such a desirable alliance, which would have been their wisdom. They consult, not only to clip the wings of Israel, to recover their new conquests, and check the progress of their victorious arms, not only to keep the balance even between them and Israel, and to prevent their power from growing exorbitant; this will not serve. It is no less than the utter ruin and extirpation of Israel that they design ( v. 4 ): " Come, let us cut them off from being a nation, as they cut off the seven nations of Canaan; let us leave them neither root nor branch, but lay their country so perfectly waste that the name of Israel may be no more in remembrance, no, not in history;" for with them they would destroy their Bibles and burn all their records. Such is the enmity of the serpent's seed against the seed of the woman. It is the secret wish of many wicked men that the church of God might not have a being in the world, that there might be no such thing as religion among mankind. Having banished the sense of it out of their own hearts, they would gladly see the whole earth as well rid of it, all its laws and ordinances abolished, all its restraints and obligations shaken off, and all that preach, profess, or practise it cut off. This they would bring it to if it were in their power; but he that sits in heaven shall laugh at them. 4. Who they are that are drawn into this confederacy. The nations that entered into this alliance are here mentioned ( v. 6-8 ); the Edomites and Ishmaelites, both descendants from Abraham, lead the van; for apostates from the church have been its most bitter and spiteful enemies, witness Julian. These were allied to Israel in blood and yet in alliance against Israel. There are no bonds of nature so strong but the spirit of persecution has broken through them. The brother shall betray the brother to death. Moab and Ammon were the children of righteous Lot; but, as an incestuous, so a degenerate race. The Philistines were long a thorn in Israel's side, and very vexatious. How the inhabitants of Tyre, who in David's time were Israel's firm allies, come in among their enemies, I know not; but that Assur (that is, the Assyrian) also is joined with them is not strange, or that (as the word is) they were an arm to the children of Lot. See how numerous the enemies of God's church have always been. Lord, how are those increased that trouble it! God's heritage was as a speckled bird; all the birds round about were against her ( Jer. xii. 9 ), which highly magnifies the power of God in preserving to himself a church in the world, in spite of the combined force of earth and hell. Prophetic Imprecations. 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

Of Lot - Moab and Ammon.