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Lord’s Day 34, 2005

I reioyced, when they sayd to me, We wil go into the house of the Lord. Psalms 122:1, (Geneva Bible)

God the All

O God whose will conquers all,
There is no comfort apart from enjoying thee and being engaged in thy service;
Thou art All in all, and enjoyments are what to me thou makest them, and no more.
I am well pleased with thy will, whatever it is, or should be in all respects,
And if thou bidst me decide for myself in any affair,
I would choose to refer all to thee,
for thou art infinitely wise and cannot do amiss,
as I am in danger of doing.
I rejoice to think that all things are at thy disposal,
and it delights me to leave them there.
Then prayer turns wholly into praise,
and all I can do is to adore and bless thee.
What shall I give thee for all thy benefits?
I am in a strait betwixt two, knowing not what to do;
I long to make some return, but have nothing to offer,
and can only rejoice that thou doest all,
that none in heaven or earth sharesthy honor;
I can of myself do nothing to glorify thy blessed name,
But can through grace cheerfully surrender soul and body to thee.
I know that thou art the author and finisher of faith,
that the whole work of redemption is thine alone,
that every good work or thought found in me is the effect of thy power and grace,
that thy sole motive in working in me to will and to do is for thy good pleasure.
O God, it is amazing that men can talk so much about man’s creaturely power and goodness,
when, if thou didst not hold us back every moment, we should be devils incarnate.
This, by bitter experience, thou hast taught me concerning myself.

God the All taken from The Valley of Vision - A Collection of Puritan Prayers & Devotions, Arthur Bennett, editor. ©The Banner of Truth Trust 1975, 2002

Psalme 83 (Geneva Bible)
A song, or Psalme committed to Asaph.

1 Keepe not thou silence, O God: bee not still, and cease not, O God.
2 For lo, thine enemies make a tumult: and they that hate thee, haue lifted vp the head.
3 They haue taken craftie counsell against thy people, and haue consulted against thy secret ones.
4 They haue said, Come and let vs cut them off from being a nation: and let the name of Israel be no more in remembrance.
5 For they haue consulted together in heart, and haue made a league against thee:
6 The tabernacles of Edom, and the Ishmaelites, Moab and the Agarims:
7 Gebal and Ammon, and Amalech, the Philistims with the inhabitants of Tyrus:
8 Asshur also is ioyned with them: they haue bene an arme to the children of Lot. Selah.
9 Doe thou to them as vnto the Midianites: as to Sisera and as to Iabin at the riuer of Kishon.
10 They perished at En-dor, and were dung for the earth.
11 Make them, euen their princes like Oreb and like Zeeb: yea, all their princes like Zebah and like Zalmuna.
12 Which haue said, Let vs take for our possession the habitations of God.
13 O my God, make them like vnto a wheele, and as the stubble before the winde.
14 As the fire burneth the forest, and as the flame setteth the mountaines on fire:
15 So persecute them with thy tempest, and make them afraide with thy storme.
16 Fill their faces with shame, that they may seeke thy Name, O Lord.
17 Let them be confounded and troubled for euer: yea, let them be put to shame and perish,
18 That they may knowe that thou, which art called Iehouah, art alone, euen the most High ouer all the earth.

Today’s exposition is brought to us by
Matthew Henry

Psalm 83:9-18

The psalmist here, in the name of the church, prays for the destruction of those confederate forces, and, in God's name, foretels it; for this prayer that it might be so amounts to a prophecy that it shall be so, and this prophecy reaches to all the enemies of the gospel-church; whoever they be that oppose the kingdom of Christ, here they may read their doom. The prayer is, in short, that these enemies, who were confederate against Israel, might be defeated in all their attempts, and that they might prove their own ruin, and so God's Israel might be preserved and perpetuated. Now this is here illustrated,

I. By some precedents. Let that be their punishment which has been the fate of others who have formerly set themselves against God's Israel. The defeat and discomfiture of former combinations may be pleaded in prayer to God and improved for the encouragement of our own faith and hope, because God is the same still that ever he was, the same to his people and the same against his and their enemies; with him is no variableness.
  • 1. He prays that their armies might be destroyed as the armies of former enemies had been (Psalm 83:9-10): Do to them as to the Midianites; let them be routed by their own fears, for so the Midianites were, more than by Gideon's 300 men. Do to them as to the army under the command of Sisera (who was general under Jabin king of Canaan) which God discomfited (Judges 4:15) at the brook Kishon, near to which was Endor. They became as dung on the earth; their dead bodies were thrown like dung laid in heaps, or spread, to fatten the ground; they were trodden to dirt by Barak's small but victorious army; and this was fitly made a precedent here, because Deborah made it so to aftertimes when it was fresh. Judges 5:31, So let all thy enemies perish, O Lord! that is, So they shall perish.
  • 2. He prays that their leaders might be destroyed as they had been formerly. The common people would not have been so mischievous if their princes had not set them on, and therefore they are particularly prayed against, Psalm 83:11, Psalm 83:12. Observe,
    • (1.) What their malice was against the Israel of God. They said, Let us take to ourselves the houses of God in possession (Psalm 83:12), the pleasant places of God (so the word is), by which we may understand the land of Canaan, which was a pleasant land and was Immanuel's land, or the temple, which was indeed God's pleasant place (Isaiah 64:11), or (as Dr. Hammond suggests) the pleasant pastures, which these Arabians, who traded in cattle, did in a particular manner seek after. The princes and nobles aimed to enrich themselves by this war; and their armies must be made as dung for the earth, to serve their covetousness and their ambition.
    • (2.) What their lot should be. They shall be made like Oreb and Zeeb (two princes of the Midianites, who, when their forces were routed, were taken in their flight by the Ephraimites and slain, Judges 7:25), and like Zeba and Zalmunna, whom Gideon himself slew, Judges 8:21. “Let these enemies of ours be made as easy a prey to us as they were to the conquerors then.” We may not prescribe to God, but we may pray to God that he will deal with the enemies of his church in our days as he did with those in the days of our fathers.

II. He illustrates it by some similitudes, and prays,
  • 1. That God would make them like a wheel (Psalm 83:13), that they might be in continual motion, unquiet, unsettled, and giddy in all their counsels and resolves, that they might roll down easily and speedily to their own ruin. Or, as some think, that they might be broken by the judgments of God, as the corn is broken, or beaten out, by the wheel which was then used in threshing. Thus, when a wise king scatters the wicked, he is said to bring the wheel over them, Proverbs 20:26. Those that trust in God have their hearts fixed; those that fight against him are unfixed, like a wheel.
  • 2. That they might be chased as stubble, or chaff, before the fierce wind. “The wheel, though it continually turn round, is fixed on its own axis; but let them have no more fixation than the light stubble has, which the wind hurries away, and nobody desires to save it, but is willing it should go,” Psalm 1:4. Thus shall the wicked be driven away in his wickedness, and chased out of the world.
  • 3. That they might be consumed, as wood by the fire, or as briers and thorns, as fern or furze, upon the mountains, by the flames, Psalm 83:14. When the stubble is driven by the wind it will rest, at last, under some hedge, in some ditch or other; but he prays that they might not only be driven away as stubble, but burnt up as stubble. And this will be the end of wicked men (Hebrews 6:8) and particularly of all the enemies of God's church. The application of these comparisons we have (Psalm 83:15): So persecute them with thy tempest, persecute them to their utter ruin, and make them afraid with thy storm. See how sinners are made miserable; the storm of God's wrath raises terrors in their own hearts, and so they are made completely miserable. God can deal with the proudest and most daring sinner that has bidden defiance to his justice, and can make him afraid as a grasshopper. It is the torment of devils that they tremble.

III. He illustrates it by the good consequences of their confusion, Psalm 83:16-18. He prays here that God, having filled their hearts with terror, would thereby fill their faces with shame, that they might be ashamed of their enmity to the people of God (Isaiah 26:11), ashamed of their folly in acting both against Omnipotence itself and their own true interest. They did what they could to put God's people to shame, but the shame will at length return upon themselves. Now,
  • 1. The beginning of this shame might be a means of their conversion: “Let them be broken and baffled in their attempts, that they may seek thy name, O Lord! Let them be put to a stand, that they may have both leisure and reason to pause a little, and consider who it is that they are fighting against and what an unequal match they are for him, and may therefore humble and submit themselves and desire conditions of peace. Let them be made to fear thy name, and perhaps that will bring them to seek thy name.” Note, That which we should earnestly desire and beg of God for our enemies and persecutors is that God would bring them to repentance, and we should desire their abasement in order to this, no other confusion to them than what may be a step towards their conversion.
  • 2. If it did not prove a means of their conversion, the perfecting of it would redound greatly to the honour of God. If they will not be ashamed and repent, let them be put to shame and perish; if they will not be troubled and turned, which would soon put an end to all their trouble, a happy end, let them be troubled for ever, and never have peace: this will be for God's glory (Psalm 83:18), that other men may know and own, if they themselves will not, that thou, whose name alone is JEHOVAH (that incommunicable, though not ineffable name) art the Most High over all the earth. God's triumphs over his and his church's enemies will be incontestable proofs,
    • (1.) That he is, according to his name JEHOVAH, a self-existent self-sufficient Being, that has all power and perfection in himself.
    • (2.) That he is the most high God, sovereign Lord of all, above all gods, above all kings, above all that exalt themselves and pretend to be high.
    • (3.) That he is so, not only over the land of Israel, but over all the earth, even those nations of the earth that do not know him or own him; for his kingdom rules over all. These are great and unquestionable truths, but men will hardly be persuaded to know and believe them; therefore the psalmist prays that the destruction of some might be the conviction of others. The final ruin of all God's enemies, in the great day, will be the effectual proof of this, before angels and men, when the everlasting shame and contempt to which sinners shall rise (Daniel 12:2) shall redound to the everlasting honour and praise of that God to whom vengeance belongs.

Heidelberg Catechism for Lord's Day 34 from CoffeeSwirls.

Grace and peace to you this Lord's Day.

2005-08-21 at 8:00 AM MT | |