TRV
Translation
American Standard Version
O my God, make them like the whirling dust; As stubble before the wind.
Geneva Bible (1599)
O my God, make them like vnto a wheele, and as the stubble before the winde.
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In the KJVVerse 15,255 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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Gregory of NazianzusAD 390
IN DEFENSE OF HIS FLIGHT TO PONTUS, ORATION 2:12
What does he mean by this? As I take it, that goodness can with difficulty gain a hold on human nature, like fire on green wood; while most people are ready and disposed to join in evil, like stubble, I mean, ready for a spark and a wind, which is easily kindled and consumed from its dryness. For a person will engage more quickly and fully in evil with the slightest inducement than in good with only little encouragement.
JeromeAD 420
HOMILIES ON THE PSALMS 15
“O my God, make them like a wheel.” Notice the mercy of the prophet; he does not pray against them but for them. See what he says: My God, who is the God of all, my very own God, O my God, make them like a wheel. They who lay their foundation in malice, let them have no foundation at all, but let them roll back and forth and never remain fixed in their malice.
Augustine of HippoAD 430
Exposition on Psalm 83
But what follows? "My God, make them like a wheel" [Psalm 83:13]. This is fitly taken as meaning that they should be constant in nothing that they think; but I think it may also be rightly explained, make them like a wheel, because a wheel is lifted up on the part of what is behind, is thrown down on the part of what is in front; and so it happens to all the enemies of the people of God. For this is not a wish, but a prophecy. He adds: "as the stubble in the face of the wind." By face he means presence; for what face has the wind, which has no bodily features, being only a motion, in that it is a kind of wave of air? But it is put for temptation, by which light and vain hearts are hurried away.
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 83:13 encapsulates a fervent petition from the psalmist Asaph, imploring God to decisively intervene against the confederated enemies who threaten the very existence of Israel. Through potent natural metaphors—depicting the adversaries as a rapidly spinning "wheel" and weightless "stubble" driven by the wind—the verse vividly articulates a desire for their swift, overwhelming, and utterly complete dispersal and destruction, demonstrating God's sovereign power over all human opposition.
CONTEXT
Literary Context: Psalms 83 stands as a profound example of an imprecatory psalm, a genre of prayer where the psalmist appeals to God for judgment against the wicked. The psalm begins with an urgent cry for divine action, imploring God not to remain silent or inactive in the face of a formidable confederacy of nations—including Edom, Ishmaelites, Moab, Hagrites, Gebal, Ammon, Amalek, Philistia, Tyre, and Assyria (identified in Psalms 83:6-8)—who have united with the explicit aim of annihilating Israel and eradicating their memory from the earth (Psalms 83:4). The psalmist, Asaph, progresses from a desperate plea for God to act (Psalms 83:1) to a recounting of the enemies' malicious intent, then to a fervent petition for their destruction, drawing parallels to God's past victories over oppressors like Midian and Sisera (Judges 7:22 and Judges 4:15). Verse 13 is a pivotal part of this escalating prayer, vividly articulating the desired fate of these enemies: utter powerlessness and chaotic dispersal, serving as a powerful expression of faith in God's ultimate justice.
Historical & Cultural Context: While the precise historical setting of Psalms 83 is debated among scholars, it likely stems from a period of significant national threat to Israel, possibly during the Assyrian or Babylonian expansion, or an earlier coalition of surrounding peoples. The list of nations in Psalms 83:6-8 represents a formidable alliance of traditional enemies of Israel, many of whom shared common borders and historical grievances. The imagery of a "wheel" (often understood as a tumbleweed or a rolling thistledown) and "stubble" is deeply rooted in the agricultural and pastoral life of ancient Israel. Stubble was the dry, worthless residue left in the fields after harvest, easily scattered by the wind, and often burned. This imagery would have immediately conveyed fragility, worthlessness, and vulnerability to the ancient audience, emphasizing the enemies' inability to withstand divine judgment. The prayer reflects the reality of a small nation constantly surrounded by hostile powers, relying solely on God for their survival and justice.
Key Themes: This psalm, and particularly Psalms 83:13, contributes significantly to several overarching theological and narrative themes within the Psalter and the broader biblical narrative. First, it powerfully asserts the theme of Divine Judgment, emphasizing God's active role as the righteous judge over all nations and His commitment to defending His covenant people. The psalmist trusts that God will not permit the complete annihilation of Israel, as their destruction would undermine God's promises and His glory (Psalms 83:18). Second, the vivid imagery highlights the Vulnerability and Dispersal of those who oppose God. The depiction of enemies as a "wheel" (likely a rolling tumbleweed) and "stubble before the wind" underscores their inherent instability, worthlessness, and ultimate inability to stand against God's power. This imagery is echoed in other prophetic warnings of divine judgment, such as in Isaiah 17:13. Finally, the psalm is a profound declaration of God's Sovereignty. Despite the overwhelming human forces arrayed against Israel, the psalmist's confidence rests entirely in the Lord's absolute power and authority to intervene decisively, demonstrating that no earthly power can ultimately thwart the divine will or stand against the Almighty.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 83:13 is rich in literary devices that amplify its powerful message. The most prominent are the two similes: "make them like a wheel" and "as the stubble before the wind." These comparisons vividly depict the desired fate of the enemies, drawing on familiar agricultural and natural phenomena to convey fragility, instability, and swift dispersal. The imagery is highly evocative, painting a picture of enemies who are not merely defeated but utterly scattered, without substance or control, like dry plant matter at the mercy of a powerful gale. The verse also employs parallelism, specifically a form of synonymous or intensifying parallelism, where the second simile ("as the stubble before the wind") reinforces and amplifies the meaning of the first ("like a wheel"), creating a cumulative effect of utter destruction. Finally, the entire verse functions as an imprecation, a prayer invoking divine judgment and calamity upon the adversaries, reflecting the psalmist's deep conviction in God's righteousness and His ultimate triumph over evil.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 83:13 profoundly articulates the biblical theme of divine justice and God's unwavering commitment to defending His covenant people. It reflects the theological conviction that God is not a passive observer but an active sovereign who intervenes in human history to uphold righteousness and confound the plans of those who oppose Him. The imagery of swift destruction for the wicked is a recurring motif throughout Scripture, serving as a powerful reminder of the ultimate futility of resisting God's will. This verse underscores the Lord's absolute power to dismantle even the most formidable human alliances, ensuring that His purposes prevail and that His name is glorified among the nations.
REFLECTION AND APPLICATION
While Psalms 83:13 is an impassioned prayer from a specific historical context, its underlying principles resonate deeply with believers today. It calls us to trust in God's ultimate sovereignty and justice, even when faced with overwhelming opposition or perceived injustice in the world. This verse reminds us that no human power, no matter how formidable or unified, can ultimately stand against the will of the Almighty. In moments of personal struggle, societal turmoil, or spiritual warfare, we are invited to bring our petitions to God, confident that He is the righteous Judge who will ultimately vindicate His people and bring His purposes to fruition. It encourages us to release our anxieties and fears into His hands, knowing that He is fully capable of scattering every force that seeks to undermine His kingdom or harm His children, ultimately leading all to acknowledge His supreme authority.
Questions for Reflection
FAQ
Is it appropriate for Christians to pray imprecatory psalms like Psalms 83:13?
Answer: The use of imprecatory psalms by Christians is a complex theological discussion. While these psalms express a desire for God's judgment on enemies, reflecting a deep trust in divine justice, they are rooted in the Old Covenant context where God's people often faced existential threats and God's kingdom was directly tied to the nation of Israel. For New Testament believers, the emphasis shifts to loving enemies (Matthew 5:44), praying for those who persecute us (Romans 12:14), and trusting God for ultimate vengeance (Romans 12:19). However, these psalms still teach us about God's righteousness, His hatred of evil, and His promise to ultimately defeat all forces that oppose Him and His people. They remind us that God will indeed bring justice, though His timing and methods may differ from our immediate desires. We can pray for the cessation of evil and the repentance of evildoers, knowing God's justice will prevail.
CHRIST-CENTERED FULFILLMENT
While Psalms 83:13 is an Old Testament imprecation against specific enemies of Israel, its ultimate fulfillment and deepest theological resonance are found in the person and work of Jesus Christ. The chaos and dispersal wished upon the enemies of God's people in this verse foreshadow the ultimate triumph of Christ over all spiritual and earthly opposition. Jesus, as the true King of Israel and the Head of the Church, has already decisively defeated the principalities and powers of darkness through His death and resurrection (Colossians 2:15). The "stubble before the wind" imagery finds its ultimate spiritual counterpart in the fate of those who reject God's gracious offer of salvation in Christ; they are ultimately without substance or standing before the divine judgment, like chaff to be burned (Matthew 3:12). Conversely, those who are "in Christ" are no longer vulnerable to such scattering, for they are rooted and established in Him (Colossians 2:7). The psalmist's plea for God to act so that all may "know that thou, whose name alone is JEHOVAH, art the most high over all the earth" (Psalms 83:18) finds its climactic realization in the universal recognition of Jesus as Lord, to the glory of God the Father (Philippians 2:10-11). Thus, this psalm, though a prayer for judgment, points forward to the definitive victory of God accomplished through His Son, ensuring that all who oppose His kingdom will ultimately be scattered, and His eternal reign will be established.