TRV
Translation
KJV (with Strong's)
Who said H559 H8804, Let us take to ourselves the houses H4999 of God H430 in possession H3423 H8799.
American Standard Version
Who said, Let us take to ourselves in possession The habitations of God.
Young's Literal Translation
Who have said, `Let us occupy for ourselves The comely places of God.'
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In the KJVVerse 15,254 of 31,102
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Commentary on Psalms 83 verses 9–18
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.
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 (Psa 83:9, Psa 83:10): 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 (Jdg 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. Jdg 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, Psa 83:11, Psa 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 (Psa 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 (Isa 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, Jdg 7:25), and like Zeba and Zalmunna, whom Gideon himself slew, Jdg 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 (Psa 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, Pro 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," Psa 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, Psa 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 (Heb 6:8) and particularly of all the enemies of God's church. The application of these comparisons we have (Psa 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, Psa 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 (Isa 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 (Psa 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 (Dan 12:2) shall redound to the everlasting honour and praise of that God to whom vengeance belongs.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–18. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 83
"All their princes, who said, Let us take to ourselves the sanctuary of God in possession" [Psalm 83:12]. This is that vain noise, with which, as said above, Your enemies have made a murmuring. But what must be understood by "the sanctuary of God," except the temple of God? As says the Apostle: "For the temple of God is holy, which temple you are." [1 Corinthians 3:17] For what else do the enemies aim at, but to take into possession, that is, to make subject to themselves the temple of God, that it may give in to their ungodly wills?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 83:12 captures the audacious and blasphemous declaration of a formidable confederacy of nations arrayed against ancient Israel. This verse, a direct quotation of their malicious intent, reveals their covetous desire not merely for conquest but for the complete appropriation of what they perceived as "the houses of God"—a phrase encompassing the sacred dwelling places, the land of Israel, and implicitly, God's very presence among His people. It profoundly underscores the spiritual dimension of the conflict, framing the enemies' scheme as a direct assault on divine sovereignty and God's chosen inheritance, thereby intensifying Asaph's urgent plea for divine intervention and justice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 83:12 powerfully employs several literary devices to convey the enemies' audacious intent and the psalmist's urgent plea. The most prominent is Direct Quotation, where the enemies' exact words are presented. This technique immediately immerses the reader in the conspirators' mindset, making their blasphemous ambition starkly clear and providing undeniable evidence for God's intervention. Furthermore, the phrase "the houses of God" functions as a form of Metonymy or Synecdoche, where a part (houses/dwelling places) stands for the whole (the entire land of Israel, its sacred sites, and even the people as God's inheritance). This broadens the scope of the enemies' attack from mere physical structures to the very essence of Israel's identity and its relationship with Yahweh. The declaration itself carries a profound element of Blasphemy and Hubris, as mortal enemies presume to claim ownership over what belongs to the Almighty God, highlighting their profound spiritual blindness and arrogant defiance of divine sovereignty.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 83:12 profoundly articulates the spiritual dimension of earthly conflicts, revealing that attacks against God's people and their inheritance are ultimately directed against God Himself. The enemies' desire to "take to ourselves the houses of God in possession" is not merely a geopolitical ambition but a direct challenge to Yahweh's sovereignty and His covenant faithfulness. This verse highlights the enduring biblical theme of the ongoing spiritual warfare between the forces aligned against God and His kingdom, and God's unwavering commitment to defend His own. It underscores that God's people, their land, and their sacred spaces are His possession, and any assault upon them is an affront to His divine ownership and glory, necessitating His intervention for the sake of His name.
REFLECTION AND APPLICATION
Psalms 83:12 serves as a timeless reminder that spiritual opposition often manifests as attempts to usurp what rightfully belongs to God and His people. Just as ancient Israel faced enemies who sought to dispossess them of their divine inheritance and sacred spaces, believers today can encounter various forms of opposition—whether spiritual, ideological, or even physical—that aim to undermine their faith, diminish their spiritual vitality, or silence their witness. The "houses of God" can be understood metaphorically as the Church (the collective body of believers), individual believers (as temples of the Holy Spirit), and the spiritual blessings and truths we possess in Christ. This verse calls us to recognize the true nature of such conflicts, understanding that attacks against us are often ultimately directed against God's purposes and His kingdom. It compels us, like Asaph, to bring these threats before God in fervent prayer, trusting in His ultimate sovereignty and power to defend His own. Our confidence rests not in our ability to withstand the enemy, but in God's unwavering commitment to protect His inheritance and vindicate His name, ensuring that His purposes will prevail despite all opposition.
Questions for Reflection
FAQ
What does "the houses of God" specifically refer to in this context?
Answer: In Psalms 83:12, "the houses of God" (נְאוֹת אֱלֹהִים, ne'ot 'elohim) is a comprehensive term. While it could include the literal Temple in Jerusalem or other sacred shrines, its primary meaning extends much broader. The Hebrew word נָאָה (nâʼâh) refers to dwelling places, habitations, or pastures, often with connotations of pleasantness and security. When combined with "God" (אֱלֹהִים, ʼĕlôhîym), it signifies the entire land of Israel, which was considered God's inheritance and the dwelling place of His chosen people. It encompasses the sacred territories, the places where God's presence was manifested, and implicitly, the very people of Israel themselves as God's treasured possession. The enemies' intent was to seize control over all that belonged to Yahweh and His covenant people, thereby challenging His sovereignty. This desire to dispossess Israel and claim God's land as their own is a recurring theme in the Old Testament, where the land is often seen as a divine gift and a sign of God's covenant faithfulness, as seen in passages like Genesis 12:7 and Leviticus 25:23.
CHRIST-CENTERED FULFILLMENT
Psalms 83:12, with its depiction of enemies seeking to usurp "the houses of God," finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is the true and ultimate "House of God." While the Old Testament Temple was a physical dwelling place for God's presence, Jesus declared, "Destroy this temple, and in three days I will raise it up," referring to the temple of His body. Through His death and resurrection, Jesus became the new and perfect dwelling place of God, the one through whom all access to the Father is granted (John 14:6). Furthermore, in the New Covenant, believers themselves become "the temple of the Holy Spirit" (1_Corinthians 6:19) and "living stones" built into a spiritual house, a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ (1_Peter 2:5). The enemies' desire to take possession of God's dwelling places is ultimately defeated by Christ, who has triumphed over the spiritual rulers and authorities, making a public spectacle of them (Colossians 2:15) and securing for His people an eternal inheritance in the heavenly kingdom (Ephesians 1:11). Thus, through Christ, the true "houses of God"—His body, the Church, and individual believers—are eternally secured, beyond the reach of any earthly or spiritual foe, guaranteed by His ultimate victory and sovereign reign, a reign that will culminate in the new heavens and new earth where God will dwell with His people forever (Revelation 21:3).